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THE MAHABHARATA
of
Krishna-Dwaipayana Vyasa
BOOK 4
VIRATA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
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.
SECTION I
(Pandava-Pravesa Parva)
OM! Having bowed down to Narayana, and Nara, the most exalted of male
beings, and also to the goddess Saraswati, must the word Jaya be uttered.
Janamejaya said, “How did my great-grandfathers, afflicted with the fear
of Duryodhana, pass their days undiscovered in the city of Virata? And, O
Brahman, how did the highly blessed Draupadi, stricken with woe, devoted
to her lords, and ever adoring the Deity[1], spend her days unrecognised?”
Vaisampayana said, “Listen, O lord of men, how thy great grandfathers
passed the period of unrecognition in the city of Virata. Having in this
way obtained boons from the god of Justice, that best of virtuous men,
Yudhishthira, returned to the asylum and related unto the Brahmanas all
that had happened. And having related everything unto them, Yudhishthira
restored to that regenerate Brahmana, who had followed him the churning
staff and the fire-sticks he had lost. And, O Bharata, the son of the god
of Justice, the royal Yudhishthira of high soul then called together all
his younger brothers and addressed them, saying, ‘Exiled from our
kingdom, we have passed twelve years. The thirteenth year, hard to spend,
hath now come. Do thou therefore, O Arjuna, the son of Kunti, select some
spot where we may pass our days undiscovered by our enemies.’
“Arjuna replied, ‘Even by virtue of Dharma’s boon, we shall, O lord of
men, range about undiscovered by men. Still, for purposes of residence, I
shall mention some spots that are both delightful and secluded. Do thou
select some one of them. Surrounding the kingdom of the Kurus, are many
countries beautiful and abounding in corn, such as Panchala, Chedi,
Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva,
Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of
these, O king, wouldst thou choose, and where, O foremost of monarchs,
shall we spend this year?’
“Yudhishthira said, ‘O thou of mighty arms, it is even so. What that
adorable Lord of all creatures hath said must become true. Surely, after
consulting together, we must select some delightful, auspicious, and
agreeable region for our abode, where we may live free from fear. The
aged Virata, king of the Matsyas, is virtuous and powerful and
charitable, and is liked by all. And he is also attached to the Pandavas.
Even in the city of Virata, O child, we shall, O Bharata, spend this
year, entering his service. Tell me, ye sons of the Kuru race, in what
capacities ye will severally present yourselves before the king of the
Matsyas!’
“Arjuna said, ‘O god among men, what service wilt thou take in Virata’s
kingdom? O righteous one, in what capacity wilt thou reside in the city
of Virata? Thou art mild, and charitable, and modest, and virtuous, and
firm in promise. What wilt thou, O king, afflicted as thou art with
calamity, do? A king is qualified to bear trouble like an ordinary
person. How wilt thou overcome this great calamity that has overtaken
thee?’
“Yudhishthira replied, ‘Ye sons of the Kuru race, ye bulls among men, hear
what I shall do on appearing before king Virata. Presenting myself as a
Brahmana, Kanka by name, skilled in dice and fond of play, I shall become
a courtier of that high-souled king. And moving upon chess-boards
beautiful pawns made of ivory, of blue and yellow and red and white hue,
by throws of black and red dice, I shall entertain the king with his
courtiers and friends. And while I shall continue to thus delight the
king, nobody will succeed in discovering me. And should the monarch ask
me, I shall say, “Formerly I was the bosom friend of Yudhishthira.” I
tell you that it is thus that I shall pass my days (in the city of
Virata). What office wilt thou, O Vrikodara, fill in the city of Virata?’”
SECTION II
“Bhima said, ‘I intend to present myself before the lord of Virata as a
cook bearing the name of Vallabha. I am skilled in culinary art, and I
shall prepare curries for the king, and excelling all those skilful cooks
that had hitherto dressed his food I shall gratify the monarch. And I
shall carry mighty loads of wood. And witnessing that mighty feat, the
monarch will be pleased. And, O Bharata, beholding such superhuman feats
of mine, the servants of the royal household will honour me as a king.
And I shall have entire control over all kinds of viands and drinks. And
commanded to subdue powerful elephants and mighty bulls, I will do as
bidden. And if any combatants will fight with me in the lists, then will
I vanquish them, and thereby entertain the monarch. But I shall not take
the life of any of them. I shall only bring them down in such way that
they may not be killed. And on being asked as regards my antecedent I
shall say that--“Formerly I was the wrestler and cook of Yudhishthira.”
Thus shall I, O king, maintain myself.’
“Yudhishthira said, ‘And what office will be performed by that mighty
descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of
men possessed of long arms, invincible in fight, and before whom, while
he was staying with Krishna, the divine Agni himself desirous of
consuming the forest of Khandava had formerly appeared in the guise of a
Brahmana? What office will be performed by that best of warriors, Arjuna,
who proceeded to that forest and gratified Agni, vanquishing on a single
car and slaying huge Nagas and Rakshasas, and who married the sister of
Vasuki himself, the king of the Nagas? Even as the sun is the foremost of
all heat-giving bodies, as the Brahmana is the best of all bipeds, as the
cobra is the foremost of all serpents, as Fire is the first of all things
possessed of energy, as the thunderbolt is the foremost of all weapons,
as the humped bull is the foremost of all animals of the bovine breed, as
the ocean is the foremost of all watery expanses, as clouds charged with
rain are the foremost of all clouds, as Ananta is the first of all Nagas,
as Airavata is the foremost of all elephants, as the son is the foremost
of all beloved objects, and lastly, as the wife is the best of all
friends, so, O Vrikodara, is the youthful Gudakesa, the foremost of all
bowmen. And O Bharata, what office will be performed by Vibhatsu, the
wielder of Gandiva, whose car is drawn by white horses, and who is not
inferior to Indra or Vasudeva Himself? What office will be performed by
Arjuna who, dwelling for five years in the abode of the thousand-eyed
Deity (Indra) shining in celestial lustre, acquired by his own energy the
science of superhuman arms with all celestial weapons, and whom I regard
as the tenth Rudra, the thirteenth Aditya, the ninth Vasu, and the tenth
Graha, whose arms, symmetrical and long, have the skin hardened by
constant strokes of the bowstring and cicatrices which resemble those on
the humps of bulls,--that foremost of warriors who is as Himavat among
mountains, the ocean among expanses of water, Sakra among the celestial,
Havya-vaha (fire) among the Vasus, the tiger among beasts, and Garuda
among feathery tribes!’
“Arjuna replied, ‘O lord of the Earth, I will declare myself as one of the
neuter sex. O monarch, it is, indeed difficult to hide the marks of the
bowstring on my arms. I will, however, cover both my cicatrized arms with
bangles. Wearing brilliant rings on my ears and conch-bangles on my
wrists and causing a braid to hang down from my head, I shall, O king,
appear as one of the third sex, Vrihannala by name. And living as a
female I shall (always) entertain the king and the inmates of the inner
apartments by reciting stories. And, O king, I shall also instruct the
women of Virata’s palace in singing and delightful modes of dancing and
in musical instruments of diverse kinds. And I shall also recite the
various excellent acts of men and thus conceal myself, O son of Kunti, by
feigning disguise. And, O Bharata should the king enquire, I will say
that, I lived as a waiting maid of Draupadi in Yudhishthira’s palace.
And, O foremost of kings, concealing myself by this means, as fire is
concealed by ashes, I shall pass my days agreeably in the palace of
Virata.’”
Vaisampayana continued, “Having said this, Arjuna, that best of men and
foremost of virtuous persons, became silent. Then the king addressed
another brother of his.”[2]
SECTION III
“Yudhishthira said, ‘Tender, possessed of a graceful presence, and
deserving of every luxury as thou art, what office wilt thou, O heroic
Nakula, discharge while living in the dominions of that king? Tell me all
about it!’
“Nakula said, ‘Under the name of Granthika, I shall become the keeper of
the horses of king Virata. I have a thorough knowledge (of this work) and
am skilful in tending horses. Besides, the task is agreeable to me, and I
possess great skill in training and treating horses; and horses are ever
dear to me as they are to thee, O king of the Kurus. At my hands even
colts and mares become docile; these never become vicious in bearing a
rider or drawing a car.[3] And those persons in the city of Virata that
may enquire of me, I shall, O bull of the Bharata race, say,--“Formerly I
was employed by Yudhishthira in the charge of his horses.” Thus disguised,
O king, I shall spend my days delightfully in the city of Virata. No one
will be able to discover me as I will gratify the monarch thus!’ [4]
“Yudhishthira said, ‘How wilt thou, O Sahadeva, bear thyself before that
king? And what, O child, is that which thou wilt do in order to live in
disguise.’
“Sahadeva replied, ‘I will become a keeper of the kine of Virata’s king. I
am skilled in milking kine and taking their history as well as in taming
their fierceness. Passing under the name of Tantripal, I shall perform my
duties deftly. Let thy heart’s fever be dispelled. Formerly I was
frequently employed to look after thy kine, and, O Lord of earth, I have
a particular knowledge of that work. And, O monarch, I am well-acquainted
with the nature of kine, as also with their auspicious marks and other
matters relating to them. I can also discriminate bulls with auspicious
marks, the scent of whose urine may make even the barren being forth
child. Even thus will I live, and I always take delight in work of this
kind. Indeed, no one will then be able to recognise me, and I will
moreover gratify the monarch.’
“Yudhishthira said, ‘This is our beloved wife dearer to us than our lives.
Verily, she deserveth to be cherished by us like a mother, and regarded
like an elder sister. Unacquainted as she is with any kind of womanly
work, what office will Krishna, the daughter of Drupada, perform?
Delicate and young, she is a princess of great repute. Devoted to her
lords, and eminently virtuous, also, how will she live? Since her birth,
she hath enjoyed only garlands and perfumes and ornaments and costly
robes.’
“Draupadi replied, ‘There is a class of persons called Sairindhris,[5] who
enter the services of other. Other females, however (that are
respectable) do not do so. Of this class there are some. I shall give
myself out as a Sairindhri, skilled in dressing hair. And, O Bharata, on
being questioned by the king, I shall say that I served as a waiting
woman of Draupadi in Yudhishthira’s household. I shall thus pass my days
in disguise. And I shall serve the famous Sudeshna, the wife of the king.
Surely, obtaining me she will cherish me (duly). Do not grieve so, O
king.’
“Yudhishthira said, ‘O Krishna, thou speakest well. But O fair girl, thou
wert born in a respectable family. Chaste as thou art, and always engaged
in observing virtuous vows, thou knowest not what is sin. Do thou,
therefore, conduct thyself in such a way that sinful men of evil hearts
may not be gladdened by gazing at thee.’”
SECTION IV
“Yudhishthira said, ‘Ye have already said what offices ye will
respectively perform. I also, according to the measure of my sense, have
said what office I will perform. Let our priest, accompanied by
charioteers and cooks, repair to the abode of Drupada, and there maintain
our Agnihotra fires. And let Indrasena and the others, taking with them
the empty cars, speedily proceeded to Dwaravati. Even this is my wish.
And let all these maid-servants of Draupadi go to the Panchalas, with our
charioteers and cooks. And let all of them say,--“We do not know where the
Pandavas have gone leaving us at the lake of Dwaitavana.”’”
Vaisampayana said, “Having thus taken counsel of one another and told one
another the offices they would discharge, the Pandavas sought Dhaumya’s
advice. And Dhaumya also gave them advice in the following words, saying,
‘Ye sons of Pandu, the arrangements ye have made regarding the Brahmanas,
your friends, cars, weapons, and the (sacred) fires, are excellent. But
it behoveth thee, O Yudhishthira, and Arjuna specially, to make provision
for the protection of Draupadi. Ye king, ye are well-acquainted with the
characters of men. Yet whatever may be your knowledge, friends may from
affection be permitted to repeat what is already known. Even this is
subservient to the eternal interests of virtue, pleasure, and profit. I
shall, therefore speak to you something. Mark ye. To dwell with a king
is, alas, difficult. I shall tell you, ye princes, how ye may reside in
the royal household, avoiding every fault. Ye Kauravas, honourably or
otherwise, ye will have to pass this year in the king’s palace,
undiscovered by those that know you. Then in the fourteenth year, ye will
live happy. O son of Pandu, in this world, that cherisher and protector
of all beings, the king, who is a deity in an embodied form, is as a
great fire sanctified with all the mantras. [6] One should present
himself before the king, after having obtained his permission at the
gate. No one should keep contact with royal secrets. Nor should one
desire a seat which another may covet. He who doth not, regarding himself
to be a favourite, occupy (the king’s) car, or coach, or seat, or
vehicle, or elephant, is alone worthy of dwelling in a royal household.
He that sits not upon a seat the occupation of which is calculated to raise
alarm in the minds of malicious people, is alone worthy of dwelling in a
royal household. No one should unasked offer counsel (to a king). Paying
homage in season unto the king, one should silently and respectfully sit
beside the king, for kings take umbrage at babblers, and disgrace-laying
counsellors. A wise person should not contact friendship with the king’s
wife, nor with the inmates of the inner apartments, nor with those that
are objects of royal displeasure. One about the king should do even the
most unimportant acts and with the king’s knowledge. Behaving thus with a
sovereign, one doth not come by harm. Even if an individual attain the
highest office, he should, as long as he is not asked or commanded,
consider himself as born-blind, having regard to the king’s dignity, for
O repressers of foes, the rulers of men do not forgive even their sons
and grandsons and brothers when they happen to tamper with their dignity.
Kings should be served with regardful care, even as Agni and other gods;
and he that is disloyal to his sovereign, is certainly destroyed by him.
Renouncing anger, and pride, and negligence, it behoveth a man to follow
the course directed by the monarch. After carefully deliberating on all
things, a person should set forth before the king those topics that are
both profitable and pleasant; but should a subject be profitable without
being pleasant, he should still communicate it, despite its
disagreeableness. It behoveth a man to be well-disposed towards the king
in all his interests, and not to indulge in speech that is alike
unpleasant and profitless. Always thinking--“I am not liked by the
king”--one should banish negligence, and be intent on bringing about what
is agreeable and advantageous to him. He that swerveth not from his
place, he that is not friendly to those that are hostile to the king, he
that striveth not to do wrong to the king, is alone worthy to dwell in a
royal household. A learned man should sit either on the king’s right or
the left; he should not sit behind him for that is the place appointed
for armed guards, and to sit before him is always interdicted. Let none,
when the king is engaged in doing anything (in respect of his servants)
come forward pressing himself zealously before others, for even if the
aggrieved be very poor, such conduct would still be inexcusable.[7] It
behoveth no man to reveal to others any lie the king may have told
inasmuch as the king bears ill will to those that report his falsehoods.
Kings also always disregard persons that regard themselves as learned. No
man should be proud thinking--“I am brave, or, I am intelligent,” but a
person obtains the good graces of a king and enjoys the good things of
life, by behaving agreeably to the wishes of the king. And, O Bharata,
obtaining things agreeable, and wealth also which is so hard to acquire,
a person should always do what is profitable as well as pleasant to the
king. What man that is respected by the wise can even think of doing
mischief to one whose ire is a great impediment and whose favour is
productive of mighty fruits? No one should move his lips, arms and
thighs, before the king. A person should speak and spit before the king
only mildly. In the presence of even laughable objects, a man should not
break out into loud laughter, like a maniac; nor should one show
(unreasonable) gravity by containing himself, to the utmost. One should
smile modestly, to show his interest (in what is before him). He that is
ever mindful of the king’s welfare, and is neither exhilarated by reward
nor depressed by disgrace, is alone worthy of dwelling in a royal
household. That learned courtier who always pleaseth the king and his son
with agreeable speeches, succeedeth in dwelling in a royal household as a
favourite. The favourite courtier who, having lost the royal favour for
just reason, does not speak evil of the king, regains prosperity. The man
who serveth the king or liveth in his domains, if sagacious, should speak
in praise of the king, both in his presence and absence. The courtier who
attempts to obtain his end by employing force on the king, cannot keep
his place long and incurs also the risk of death. None should, for the
purpose of self-interest, open communications with the king’s enemies.[8]
Nor should one distinguish himself above the king in matters requiring
ability and talents. He that is always cheerful and strong, brave and
truthful, and mild, and of subdued senses, and who followeth his master
like his shadow, is alone worthy to dwell in a royal household. He that
on being entrusted with a work, cometh forward, saying,--“I will do
this”--is alone worthy of living in a royal household. He that on being
entrusted with a task, either within the king’s dominion or out of it,
never feareth to undertake it, is alone fit to reside in a royal
household. He that living away from his home, doth not remember his dear
ones, and who undergoeth (present) misery in expectation of (future)
happiness, is alone worthy of dwelling in a royal household. One should
not dress like the king, nor should one indulge in laughter in the
king’s presence nor should one disclose royal secrets. By acting thus one
may win royal favour. Commissioned to a task, one should not touch bribes
for by such appropriation one becometh liable to fetters or death. The
robes, ornaments, cars, and other things which the king may be pleased to
bestow should always be used, for by this, one winneth the royal favour.
Ye children, controlling your minds, do ye spend this year, ye sons of
Pandu, behaving in this way. Regaining your own kingdom, ye may live as
ye please.’
“Yudhishthira said, ‘We have been well taught by thee. Blessed be thou.
There is none that could say so to us, save our mother Kunti and Vidura
of great wisdom. It behoveth thee to do all that is necessary now for our
departure, and for enabling us to come safely through this woe, as well
as for our victory over the foe.’”
Vaisampayana continued, “Thus addressed by Yudhishthira, Dhaumya, that
best of Brahmanas, performed according to the ordinance the rites
ordained in respect of departure. And lighting up their fires, he
offered, with mantras, oblations on them for the prosperity and success
of the Pandavas, as for their reconquest of the whole world. And walking
round those fires and round the Brahmanas of ascetic wealth, the six set
out, placing Yajnaseni in their front. And when those heroes had
departed, Dhaumya, that best of ascetics, taking their sacred fires, set
out for the Panchalas. And Indrasena, and others already mentioned, went
to the Yadavas, and looking after the horses and the cars of the Pandavas
passed their time happily and in privacy.”
SECTION V
Vaisampayana said, “Girding their waists with swords, and equipped with
finger-protectors made of iguana skins and with various weapons, those
heroes proceeded in the direction of the river Yamuna. And those bowmen
desirous of (speedily) recovering their kingdom, hitherto living in
inaccessible hills and forest fastnesses, now terminated their
forest-life and proceeded to the southern bank of that river. And those
mighty warriors endued with great strength and hitherto leading the lives
of hunters by killing the deer of the forest, passed through Yakrilloma
and Surasena, leaving behind, on their right, the country of the
Panchalas, and on their left, that of the Dasarnas. And those bowmen,
looking wan and wearing beards and equipped with swords, entered Matsya’s
dominions leaving the forest, giving themselves out as hunters. And on
arriving at that country, Krishna addressed Yudhishthira, saying, ‘We see
footpaths here, and various fields. From this it appears that Virata’s
metropolis is still at a distance. Pass we here what part of the night is
still left, for great is my fatigue.’”
“Yudhishthira answered, ‘O Dhananjaya of Bharata’s race, do thou take up
Panchali and carry her. Just on emerging from this forest, we arrive at
the city.’”
Vaisampayana continued, “Thereupon like the leader of a herd of
elephants, Arjuna speedily took up Draupadi, and on coming to the
vicinity of the city, let her down. And on reaching the city, Ruru’s son
(Yudhishthira), addressed Arjuna, saying, ‘Where shall we deposit our
weapons, before entering the city? If, O child, we enter it with our
weapons about us, we shall thereby surely excite the alarm of the
citizens. Further, the tremendous bow, the Gandiva, is known to all men,
so that people will, without doubt, recognise us soon. And if even one of
us is discovered, we shall, according to promise, have to pass another
twelve years in the forest.’
“Arjuna said, ‘Hard by yon cemetery and near that inaccessible peak is a
mighty Sami tree, throwing-about its gigantic branches and difficult to
ascend. Nor is there any human being, who, I think, O Pandu’s son, will
espy us depositing our arms at that place. That tree is in the midst of
an out-of-the way forest abounding in beasts and snakes, and is in the
vicinity of a dreary cemetery. Stowing away our weapons on the Sami tree,
let us, O Bharata, go to the city, and live there, free from anxiety!’”
Vaisampayana continued, “Having O bull of the Bharata race spoken thus to
king Yudhishthira the just, Arjuna prepared to deposit the weapons (on
the tree). And that bull among the Kurus, then loosened the string of the
large and dreadful Gandiva, ever producing thundering twang and always
destructive of hostile hosts, and with which he had conquered, on a
single car, gods and men and Nagas and swelling provinces. And the
warlike Yudhishthira, that represser of foes, unfastened the undecaying
string of that bow with which he had defended the field of Kurukshetra.
And the illustrious Bhimasena unstrung that bow by means of which that
sinless one had vanquished in fight the Panchalas and the lord of Sindhu,
and with which, during his career of conquest, he had, single-handed,
opposed innumerable foes, and hearing whose twang which was like unto the
roar of the thunder or the splitting of a mountain, enemies always fly
(in panic) from the field of battle. And that son of Pandu of coppery
complexion and mild speech who is endued with great prowess in the field,
and is called Nakula in consequence of his unexampled beauty in the
family, then unfastened the string of that bow with which he had
conquered all the regions of the west. And the heroic Sahadeva also,
possessed of a mild disposition, then untied the string of that bow with
which he had subjugated the countries of the south. And with their bows,
they put together their long and flashing swords, their precious quivers,
and their arrows sharp as razors. And Nakula ascended the tree, and
deposited on it the bows and the other weapons. And he tied them fast on
those parts of the tree which he thought would not break, and where the
rain would not penetrate. And the Pandavas hung up a corpse (on the
tree), knowing that people smelling the stench of the corpse would
say--‘here sure, is a dead body,’ and avoid the tree from a distance. And
on being asked by the shepherds and cowherds regarding the corpse, those
repressers of foes said unto them, ‘This is our mother, aged one hundred
and eighty years. We have hung up her dead body, in accordance with the
custom observed by our forefathers.’ And then those resisters of foes
approached the city. And for purposes of non-discovery Yudhishthira kept
these (five) names for himself and his brothers respectively, viz., Jaya,
Jayanta, Vijaya, Jayatsena, and Jayatvala. Then they entered the great
city, with the view to passing the thirteenth year undiscovered in that
kingdom, agreeably to the promise (to Duryodhana).”
SECTION VI
Vaisampayana said, “And while Yudhishthira was on his way to the
delightful city of Virata, he began to praise mentally the Divine Durga,
the Supreme Goddess of the Universe, born on the womb of Yasoda, and fond
of the boons bestowed on her by Narayana, sprung from the race of cowherd
Nanda, and the giver of prosperity, the enhancer (of the glory) of (the
worshipper’s) family, the terrifier of Kansa, and the destroyer of
Asuras,--and saluted the Goddess--her who ascended the skies when dashed
(by Kansa) on a stony platform, who is the sister of Vasudeva, one who is
always decked in celestial garlands and attired in celestial robes,--who
is armed with scimitar and shield, and always rescues the worshipper sunk
in sin, like a cow in the mire, who in the hours of distress calls upon
that eternal giver of blessings for relieving him of their burdens. And
the king, desirous with his brothers of obtaining a sight of the Goddess,
invoked her and began to praise her by reciting various names derived
from (approved) hymns. And Yudhishthira said, ‘Salutations to thee, O
giver of boons. O thou that art identical with Krishna, O maiden, O thou
that hast observed the vow of Brahmacharya, O thou of body bright as the
newly-risen Sun, O thou of face beautiful as the full moon. Salutations to
thee, O thou of four hands and four faces, O thou of fair round hips and
deep bosom, O thou that wearest bangles made of emeralds and sapphires, O
thou that bearest excellent bracelets on thy upper arm. Thou shinest, O
Goddess, as Padma, the consort of Narayana. O thou that rangest the
etherial regions, thy true form and thy Brahmacharya are both of the
purest kind. Sable as the black clouds, thy face is beautiful as that of
Sankarshana. Thou bearest two large arms long as a couple of poles raised
in honour of Indra. In thy (six) other arms thou bearest a vessel, a
lotus, a bell, a noose, a bow, a large discus, and various other weapons.
Thou art the only female in the universe that possessest the attribute of
purity. Thou art decked with a pair of well-made ears graced with
excellent rings. O Goddess, thou shinest with a face that challengeth the
moon in beauty. With an excellent diadem and beautiful braid with robes
made of the bodies of snakes, and with also the brilliant girdle round
thy hips, thou shinest like the Mandara mountain encircled with snakes.
Thou shinest also with peacock-plumes standing erect on thy head, and
thou hast sanctified the celestial regions by adopting the vow of
perpetual maiden-hood. It is for this, O thou that hast slain the
Mahishasura, [9] that thou art praised and worshipped by the gods for the
protection of the three worlds. O thou foremost of all deities, extend to
me thy grace, show me thy mercy, and be thou the source of blessings to
me. Thou art Jaya and Vijaya, and it is thou that givest victory in
battle. Grant me victory, O Goddess, and give me boons also at this hour
of distress. Thy eternal abode is on Vindhya--that foremost of mountains.
O Kali, O Kali, thou art the great Kali, ever fond of wine and meat and
animal sacrifice. Capable of going everywhere at will, and bestowing
boons on thy devotees, thou art ever followed in thy journeys by Brahma
and the other gods. By them that call upon thee for the relief of their
burdens, and by them also that bow to thee at daybreak on Earth, there is
nothing that cannot be attained in respect either of offspring or wealth.
And because thou rescuest people from difficulties whether when they are
afflicted in the wilderness or sinking in the great ocean, it is for this
that thou art called Durga[10] by all. Thou art the sole refuge of men
when attacked by robbers or while afflicted in crossing streams and seas
or in wilderness and forests. Those men that remember thee are never
prostrated, O great Goddess. Thou art Fame, thou art Prosperity, thou art
Steadiness, thou art Success; thou art the Wife, thou art men’s
Offspring, thou art Knowledge, and thou art the Intellect. Thou art the
two Twilights, the Night Sleep, Light--both solar and lunar, Beauty,
Forgiveness, Mercy, and every other thing. Thou dispellest, worshipped by
the devotees their fetters, ignorance, loss of children and loss of
wealth, disease, death, and fear. I, who have been deprived of my
kingdom, seek thy protection. And as I bow to thee with bended head, O
Supreme Goddess, grant me protection, O thou of eyes like lotus leaves.
And be thou as boon-giving Truth unto us that are acting according to
Truth. And, O Durga, kind as thou art unto all that seek thy protection,
and affectionate unto all thy devotees, grant me protection!’”
Vaisampayana continued, “Thus praised by the son of Pandu, the Goddess
showed herself unto him. And approaching the king, she addressed him in
these words, ‘O mighty armed king, listen, O Lord, to these words of
mine. Having vanquished and slain the ranks of the Kauravas through my
grace, victory in battle will soon be thine. Thou shalt again lord it
over the entire Earth, having made thy dominions destitute of thorns.
And, O king, thou shalt also, with thy brothers, obtain great happiness.
And through my grace, joy and health will be thine. And they also in the
world who will recite my attributes and achievements will be freed from
their sins, and gratified. I will bestow upon them kingdom, long life,
beauty of person, and offspring. And they, O king, who will invoke me,
after thy manner, in exile or in the city, in the midst of battle or of
dangers from foes, in forests or in inaccessible deserts, in seas or
mountain fastnesses, there is nothing that they will not obtain in this
world. And ye sons of Pandu, he will achieve success in every business of
his that will listen to, or himself recite with devotion, this excellent
hymn. And through my grace neither the Kuru’s spies, nor those that dwell
in the country of the Matsyas, will succeed in recognising you all as
long as ye reside in Virata’s city!’ And having said these words unto
Yudhishthira, that chastiser of foes, and having arranged for the
protection of the sons of Pandu, the Goddess disappeared there and then.”
SECTION VII
Vaisampayana said, “Then tying up in his cloth dice made of gold and set
with lapis lazuli, and holding them below his arm-pit, king
Yudhishthira,--that illustrious lord of men--that high-souled perpetuator
of the Kuru race, regarded by kings, irrepressible in might, and like
unto a snake of virulent poison,--that bull among men, endued with
strength and beauty and prowess, and possessed of greatness, and
resembling in form a celestial though now like unto the sun enveloped in
dense clouds, or fire covered with ashes, first made his appearance when
the famous king Virata was seated in his court. And beholding with his
followers that son of Pandu in his court, looking like the moon hid in
clouds and possessed of a face beautiful as the full moon, king Virata
addressed his counsellors and the twice-born ones and the charioteers and
the Vaisyas and others, saying, ‘Enquire ye who it is, so like a king
that looketh on my court for the first time. He cannot be a Brahmana.
Methinks he is a man of men, and a lord of earth. He hath neither slaves,
nor cars, nor elephants with him, yet he shineth like the very Indra. The
marks on his person indicate him to be one whose coronal locks have
undergone the sacred investiture. Even this is my belief. He approacheth
me without any hesitation, even as an elephant in rut approacheth an
assemblage of lotuses!’
“And as the king was indulging in these thoughts, that bull among men,
Yudhishthira, came before Virata and addressed him, saying, ‘O great
king, know me for a Brahmana who, having lost his all hath come to thee
for the means of subsistence. I desire, O sinless one, to live here
beside thee acting under thy commands,[11] O lord.’ The king then,
well-pleased, replied unto him saying, ‘Thou art welcome. Do thou then
accept the appointment thou seekest!’ And having appointed the lion among
kings in the post he had prayed for, king Virata addressed him with a
glad heart, saying, ‘O child, I ask thee from affection, from the
dominions of what king dost thou come hither? Tell me also truly what is
thy name and family, and what thou hast a knowledge of.’
“Yudhishthira said, ‘My name is Kanka, and I am a Brahmana belonging to
the family known by the name of Vaiyaghra. I am skilled in casting dice,
and formerly I was a friend of Yudhishthira.’
“Virata replied, ‘I will grant thee whatever boon thou mayst desire. Do
thou rule the Matsyas.--I shall remain in submission to thee. Even
cunning gamblers are liked by me. Thou, on the other hand, art like a
god, and deservest a kingdom.’
“Yudhishthira said, ‘My first prayer, O lord of earth, is that I may not
be involved in any dispute (on account of dice) with low people. Further,
a person defeated by me (at dice) shall not be permitted to retain the
wealth (won by me). Let this boon be granted to me through thy grace.’
“Virata replied, ‘I shall certainly slay him who may happen to displease
thee, and should he be one of the twice-born ones, I shall banish him from
my dominions. Let the assembled subjects listen! Kanka is as much lord of
this realm as I myself. Thou (Kanka) shalt be my friend and shalt ride
the same vehicles as I. And there shall also be at thy disposal apparel
in plenty, and various kinds of viands and drinks. And thou shalt look
into my affairs, both internal and external. And for thee all my doors
shall be open. When men out of employ or of strained circumstances will
apply to thee, do thou at all hours bring their words unto me, and I will
surely give them whatever they desire. No fear shall be thine as long as
thou residest with me.’”
Vaisampayana said, “Having thus obtained an interview with Virata’s king,
and received from him boons, that heroic bull among men, began to live
happily, highly regarded by all. Nor could any one discover him as he
lived there.”
SECTION VIII
Vaisampayana said, “Then another endued with the dreadful strength and
blazing in beauty, approached king Virata, with the playful gait of the
lion. And holding in hand a cooking ladle and a spoon, as also an
unsheathed sword of sable hue and without a spot on the blade, he came in
the guise of a cook illumining all around him by his splendour like the
sun discovering the whole world. And attired in black and possessed of
the strength of the king of mountains, he approached the king of the
Matsyas and stood before him. And beholding that king-like person before
him, Virata addressed his assembled subjects saying, ‘Who is that youth,
that bull among men, with shoulders broad like those of a lion, and so
exceedingly beautiful? That person, never seen before, is like the sun.
Revolving the matter in my mind, I cannot ascertain who he is, nor can I
with even serious thoughts guess the intention of that bull among men (in
coming here). Beholding him, it seems to me that he is either the king of
the Gandharvas, or Purandara himself. Do ye ascertain who it is that
standeth before my eyes. Let him have quickly what he seeks.’ Thus
commanded by king Virata, his swift-footed messengers went up to the son
of Kunti and informed that younger brother of Yudhishthira of everything
the king had said. Then the high-souled son of Pandu, approaching Virata,
addressed him in words that were not unsuited to his object, saying, ‘O
foremost of kings, I am a cook, Vallava by name. I am skilled in dressing
dishes. Do thou employ me in the kitchen!’
“Virata said, ‘I do not believe, O Vallava, that cooking is thy office.
Thou resemblest the deity of a thousand eyes; and in grace and beauty and
prowess, thou shinest among these all as a king!’
“Bhima replied, ‘O king of kings, I am thy cook and servant in the first
place. It is not curries only of which I have knowledge, O monarch,
although king Yudhishthira always used in days gone by to taste my
dishes. O lord of earth, I am also a wrestler. Nor is there one that is
equal to me in strength. And engaging in fight with lions and elephants,
I shall, O sinless one, always contribute to thy entertainment.’
“Virata said, ‘I will even grant thee boons. Thou wilt do what thou
wishest, as thou describest thyself skilled in it. I do not, however,
think, that this office is worthy of thee, for thou deservest this
(entire) earth girt round by the sea. But do as thou likest. Be thou the
superintendent of my kitchen, and thou art placed at the head of those
who have been appointed there before by me.’”
Vaisampayana continued, “Thus appointed in the kitchen, Bhima soon became
the favourite of king Virata. And, O king, he continued to live there
unrecognised by the other servants of Virata as also by other people!”
SECTION IX
Vaisampayana said, “Binding her black, soft, fine, long and faultless
tresses with crisped ends into a knotted braid, Draupadi of black eyes
and sweet smiles, throwing it upon her right shoulders, concealed it by
her cloth. And she wore a single piece of a black and dirty though costly
cloth. And dressing herself as a Sairindhri, she began to wander hither
and thither in seeming affliction. And beholding her wandering, men and
women came to her hastily and addressed her, saying, ‘Who are you? And
what do you seek?’ And she replied, ‘I am a king’s Sairindhri. I desire
to serve any one that will maintain me.’ But beholding her beauty and
dress, and hearing also her speech that was so sweet, the people could
not take her for a maid-servant in search of subsistence. And it came to
pass that while looking this way and that from the terrace, Virata’s
beloved queen, daughter of the king of Kekaya, saw Draupadi. And
beholding her forlorn and clad in a single piece of cloth, the queen
addressed her saying, ‘O beautiful one, who are you, and what do you
seek?’ Thereupon, Draupadi answered her, saying, ‘O foremost of queens, I
am Sairindhri. I will serve anybody that will maintain me.’ Then Sudeshna
said, ‘What you say (regarding your profession) can never be compatible
with so much beauty. (On the contrary) you might well be the mistress of
servants both male and female. Your heels are not prominent, and your
thighs touch each other. And your intelligence is great, and your navel
deep, and your words solemn. And your great toes, and bust and hips, and
back and sides, and toe-nails, and palms are all well-developed. And your
palms, soles, and face are ruddy. And your speech is sweet even as the
voice of the swan. And your hair is beautiful, and your bust shapely, and
you are possessed of the highest grace. And your hips and bust are plump.
And like a Kashmerean mare you are furnished with every auspicious mark.
And your eye-lashes are (beautiful) bent, and your nether-lip is like the
ruddy ground. And your waist is slender, and your neck bears lines that
resemble those of the conch. And your veins are scarcely visible. Indeed,
your countenance is like the full moon, and your eyes resemble the leaves
of the autumnal lotus, and your body is fragrant as the lotus itself.
Verily, in beauty you resemble Sri herself, whose seat is the autumnal
lotus. Tell me, O beautiful damsel, who thou art. Thou canst never be a
maidservant. Art thou a Yakshi, a Goddess, a Gandharvi, or an Apsara? Art
thou the daughter of a celestial, or art thou a female Naga? Art thou the
guardian goddess of some city, a Vidyadhari, or a Kinnari,--or art thou
Rohini herself? Or art thou Alamvusha, or Misrakesi, Pundarika, or
Malini, or the queen of Indra, or of Varuna? Or, art thou the spouse of
Viswakarma, or of the creative Lord himself? Of these goddesses who art
renowned in the celestial regions, who art thou, O graceful one?’
“Draupadi replied, ‘O auspicious lady, I am neither a goddess nor a
Gandharvi, nor a Yakshi, nor a Rakshasi. I am a maid-servant of the
Sairindhri class. I tell thee this truly. I know to dress the hair, to
pound (fragrant substances) for preparing unguents, and also to make
beautiful and variegated garlands, O beauteous lady, of jasmines and
lotuses and blue lilies and Champakas. Formerly I served Krishna’s
favourite queen Satyabhama, and also Draupadi, the wife of the Pandavas
and the foremost beauty of the Kuru race. I wander about alone, earning
good food and dress; and as long as I get these, I continue to live in
the place where they are obtainable. Draupadi herself called me Malini
(maker of garlands).’
“Hearing this, Sudeshna said, ‘I would keep thee upon my head itself, if
the doubt did not cross my mind that the king himself would be attracted
towards thee with his whole heart. Attracted by thy beauty, the females
of the royal household and my maids are looking at thee. What male person
then is there that can resist thy attraction? Surely, O thou of
well-rounded hips, O damsel of exquisite charms, beholding thy form of
superhuman beauty, king Virata is sure to forsake me, and will turn to
thee with his whole heart. O thou of faultless limbs, O thou that art
endued with large eyes casting quick glances, he upon whom thou wilt look
with desire is sure to be stricken. O thou of sweet smiles, O thou that
possessest a faultless form, he that will behold thee constantly, will
surely catch the flame. Even as a person that climbs up a tree for
compassing his own destruction, even as the crab conceives for her own
ruin, I may, O thou of sweet smiles, bring destruction upon myself by
harbouring thee.’
“Draupadi replied, ‘O fair lady, neither Virata nor any other person will
be able to have me, for my five youthful husbands, who are Gandharvas and
sons of a Gandharva king of exceeding power, always protect me. None can
do me a wrong. It is the wish of my Gandharva husbands that I should
serve only such persons as will not give me to touch food already
partaken of by another, or tell me to wash their feet. Any man that
attempts to have me like any common woman, meeteth with death that very
night. No one can succeed in having me, for, O beautiful lady, O thou of
sweet smiles, those beloved Gandharvas, possessed of great energy and
mighty strength always protect me secretly.’
“Sudeshna said, ‘O thou that bringest delight to the heart, if it is as
thou sayest, I will take thee into my household. Thou shalt not have to
touch food that hath been partaken of by another, or to wash another’s
feet.’”
Vaisampayana continued, “Thus addressed by Virata’s wife, O Janamejaya,
Krishna (Draupadi) ever devoted to her lords, began to live in that city.
Nor could anyone ascertain who in reality she was!”
SECTION X
Vaisampayana said, “Then clad in a cowherd’s dress, and speaking the
dialect of cowherds, Sahadeva came to the cowpen of Virata’s city. And
beholding that bull among men, who was shining in splendour, the king was
struck with amazement. And he directed his men to summon Sahadeva. And
when the latter came, the king addressed him, saying, ‘To whom dost thou
belong? And whence dost thou come? And what work dost thou seek? I have
never seen thee before. O bull among men, tell me truly about thee.’
“Having come before the king that afflicter of foes, Sahadeva answered in
accents deep as the roar of the cloud, ‘I am a Vaisya, Arishtanemi by
name. I was employed as a cowherd in the service of those bulls of the
Kuru race, the sons of Pandu. O foremost of men, I intend now to live
beside thee, for I do not know where those lions among kings, the sons of
Pritha, are. I cannot live without service, and, O king, I do not like to
enter into the service of anyone else save thee.’
“Hearing these words, Virata said, ‘Thou must either be a Brahmana or a
Kshatriya. Thou lookest as if thou wert the lord of the entire earth
surrounded by the sea. Tell me truly, O thou that mowest down thy foes.
The office of a Vaisya is not fit for thee. Tell me from the dominions of
what king thou comest, and what thou knowest, and in what capacity thou
wouldst remain with us, and also what pay thou wouldst accept.’
“Sahadeva answered, ‘Yudhishthira, the eldest of the five sons of Pandu,
had one division of kine numbering eight hundred and ten thousand, and
another, ten thousand, and another, again, twenty thousand, and so on. I
was employed in keeping those cattle. People used to call me Tantripala.
I know the present, the past, and the future of all kine living within
ten Yojanas, and whose tale has been taken. My merits were known to that
illustrious one, and the Kuru king Yudhishthira was well-pleased with me.
I am also acquainted with the means which aid kine in multiplying within
a short time, and by which they may enjoy immunity from disease. Also
these arts are known to me. I can also single out bulls having auspicious
marks for which they are worshipped by men, and by smelling whose urine,
the barren may conceive.’
“Virata said, ‘I have a hundred thousand kine divided into distinct
herds. All those together with their keepers, I place in thy charge.
Henceforth my beasts will be in thy keep.’”
Vaisampayana continued, “Then, O king, undiscovered by that monarch,
that lord of men, Sahadeva, maintained by Virata, began to live happily.
Nor did anyone else (besides his brothers) recognise him.”
SECTION XI
Vaisampayana said, “Next appeared at the gate of the ramparts another
person of enormous size and exquisite beauty decked in the ornaments of
women, and wearing large ear-rings and beautiful conch-bracelets overlaid
with gold. And that mighty-armed individual with long and abundant hair
floating about his neck, resembled an elephant in gait. And shaking the
very earth with his tread, he approached Virata and stood in his court.
And beholding the son of the great Indra, shining with exquisite lustre
and having the gait of a mighty elephant,--that grinder of foes having
his true form concealed in disguise, entering the council-hall and
advancing towards the monarch, the king addressed all his courtiers,
saying, ‘Whence doth this person come? I have never heard of him before.’
And when the men present spoke of the newcomer as one unknown to them,
the king wonderingly said, ‘Possessed of great strength, thou art like
unto a celestial, and young and of darkish hue, thou resemblest the
leader of a herd of elephants. Wearing conch-bracelets overlaid with
gold, a braid, and ear-rings, thou shinest yet like one amongst those
that riding on chariots wander about equipped with mail and bow and
arrows and decked with garlands and fine hair. I am old and desirous of
relinquishing my burden. Be thou like my son, or rule thou like myself
all the Matsyas. It seemeth to me that such a person as thou can never be
of the neuter sex.’
“Arjuna said, ‘I sing, dance, and play on instruments. I am proficient in
dance and skilled in song. O lord of men, assign me unto (the princess)
Uttara. I shall be dancing-master to the royal maiden. As to how I have
come by this form, what will it avail thee to hear the account which will
only augment my pain? Know me, O king of men, to be Vrihannala, a son or
daughter without father or mother.’
“Virata said, ‘O Vrihannala, I give thee what thou desirest. Instruct my
daughter, and those like her, in dancing. To me, however, this office
seemeth unworthy of thee. Thou deservest (the dominion of) the entire
earth girt round by the ocean.’”
Vaisampayana continued, “The king of the Matsyas then tested Vrihannala
in dancing, music, and other fine arts, and consulting with his various
ministers forthwith caused him to be examined by women. And learning that
this impotency was of a permanent nature, he sent him to the maiden’s
apartments. And there the mighty Arjuna began giving lessons in singing
and instrumental music to the daughter of Virata, her friends, and her
waiting-maids, and soon won their good graces. And in this manner the
self-possessed Arjuna lived there in disguise, partaking of pleasures in
their company, and unknown to the people within or without the palace.”
SECTION XII
Vaisampayana said, “After a while, another powerful son of Pandu was
seen making towards king Virata in haste. And as he advanced, he seemed
to everyone like solar orb emerged from the clouds. And he began to
observe the horses around. And seeing this, the king of the Matsyas said
to his followers, ‘I wonder whence this man, possessed of the effulgence
of a celestial, cometh. He looks intently at my steeds. Verily, he must
be proficient in horse-lore. Let him be ushered into my presence quickly.
He is a warrior and looks like a god!’ And that destroyer of foes then
went up to the king and accosted him, saying, ‘Victory to thee, O king,
and blest be ye. As a trainer of horses, I have always been highly
esteemed by kings. I will be a clever keeper of thy horses.’
“Virata said, ‘I will give thee vehicles, wealth, and spacious quarters.
Thou shalt be the manager of my horses. But first tell me whence thou
comest, who thou art, and how also thou happenest to come here. Tell us
also all the arts thou art master of.’ Nakula replied, ‘O mower of
enemies, know that Yudhishthira is the eldest brother of the five sons of
Pandu. I was formerly employed by him to keep his horses. I am acquainted
with the temper of steeds, and know perfectly the art of breaking them. I
know also how to correct vicious horses, and all the methods of treating
their diseases. No animal in my hands becometh weak or ill. Not to speak
of horses, even mares in my hands will never be found to be vicious.
People called me Granthika by name and so did Yudhishthira, the son of
Pandu.’
“Virata said, ‘Whatever horses I have, I consign to thy care even from
today. And all the keepers of my horses and all my charioteers will from
today be subordinate to thee. If this suits thee, say what remuneration
is desired by thee. But, O thou that resemblest a celestial, the office
of equerry is not worthy of thee. For thou lookest like a king and I
esteem thee much. Thy appearance here hath pleased me as much as if
Yudhishthira himself were here. Oh, how does that blameless son of Pandu
dwell and divert himself in the forest, now destitute of servants as he
is.’”
Vaisampayana continued, “That youth, like unto a chief of the
Gandharvas, was treated thus respectfully by the delighted king Virata.
And he conducted himself there in such a manner as to make himself dear
and agreeable to all in the palace. And no one recognised him while
living under Virata’s protection. And it was in this manner then the sons
of Pandu, the very sight of whom had never been fruitless, continued to
live in the country of the Matsyas. And true to their pledge those lords
of the earth bounded by her belt of seas passed their days of incognito
with great composure notwithstanding their poignant sufferings.”
SECTION XIII
(Samayapalana Parva)
Janamejaya said, “While living thus disguised in the city of the
Matsyas, what did those descendants of the Kuru race endued with great
prowess, do, O regenerate one!”
Vaisampayana said, “Hear, O king, what those descendants of Kuru did
while they dwelt thus in disguise in the city of the Matsyas, worshipping
the king thereof. By the grace of the sage Trinavindu and of the
high-souled lord of justice, the Pandavas continued to live unrecognised
by others in the city of Virata. O lord of men, Yudhishthira, as courtier
made himself agreeable to Virata and his sons as also to all the Matsyas.
An adept in the mysteries of dice, the son of Pandu caused them to play
at dice according to his pleasure and made them sit together in the
dice-hall like a row of birds bound in a string. And that tiger among
men, king Yudhishthira the Just, unknown to the monarch, distributed
among his brothers, in due proportion, the wealth he won from Virata. And
Bhimasena on his part, sold to Yudhishthira for price, meat and viands of
various kinds which he obtained from the king. And Arjuna distributed
among all his brothers the proceeds of worn-out cloths which he earned in
the inner apartments of the palace. And Sahadeva, too, who was disguised
as a cowherd gave milk, curds and clarified butter to his brothers. And
Nakula also shared with his brothers the wealth the king gave him,
satisfied with his management of the horses. And Draupadi, herself in a
pitiable condition, looked after all those brothers and behaved in such a
way as to remain unrecognized. And thus ministering unto one another’s
wants, those mighty warriors lived in the capital of Virata as hidden
from view, as if they were once more in their mother’s womb. And those
lords of men, the sons of Pandu, apprehensive of danger from the son of
Dhritarashtra, continued to dwell there in concealment, watching over
their wife Draupadi. And after three months had passed away, in the
fourth, the grand festival in honour of the divine Brahma which was
celebrated with pomp in the country of the Matsyas, came off. And there
came athletes from all quarters by thousands, like hosts of celestials to
the abode of Brahma or of Siva to witness that festival. And they were
endued with huge bodies and great prowess, like the demons called
Kalakhanjas. And elated with their prowess and proud of their strength,
they were highly honoured by the king. And their shoulders and waists and
necks were like those of lions, and their bodies were very clean, and
their hearts were quite at ease. And they had many a time won success in
the lists in the presence of kings. And amongst them there was one who
towered above the rest and challenged them all to a combat. And there was
none that dared to approach him as he proudly stalked in the arena. And
when all the athletes stood sad and dispirited, the king of the Matsyas
made him fight with his cook. And urged by the king, Bhima made up his
mind reluctantly, for he could not openly disobey the royal behest. And
that tiger among men then having worshipped the king, entered the
spacious arena, pacing with the careless steps of a tiger. And the son of
Kunti then girded up his loins to the great delight of the spectators.
And Bhima then summoned to the combat that athlete known by the name of
Jimuta who was like unto the Asura Vritra whose prowess was widely known.
And both of them were possessed of great courage, and both were endued
with terrible prowess. And they were like a couple of infuriate and
huge-bodied elephants, each sixty years old. And those brave tigers among
men then cheerfully engaged in a wrestling combat, desirous of
vanquishing each other. And terrible was the encounter that took place
between them, like the clash of the thunderbolt against the stony
mountain-breast. And both of them were exceedingly powerful and extremely
delighted at each other’s strength. And desirous of vanquishing each
other, each stood eager to take advantage of his adversary’s lapse. And
both were greatly delighted and both looked like infuriate elephants of
prodigious size. And various were the modes of attack and defence that
they exhibited with their clenched fists.[12] And each dashed against the
other and flung his adversary to a distance. And each cast the other down
and pressed him close to the ground. And each got up again and squeezed
the other in his arms. And each threw the other violently off his place
by boxing him on the breast. And each caught the other by the legs and
whirling him round threw him down on the ground. And they slapped each
other with their palms that struck as hard as the thunderbolt. And they
also struck each other with their outstretched fingers, and stretching
them out like spears thrust the nails into each other’s body. And they
gave each other violent kicks. And they struck knee and head against
head, producing the crash of one stone against another. And in this
manner that furious combat between those warriors raged on without
weapons, sustained mainly by the power of their arms and their physical
and mental energy, to the infinite delight of the concourse of
spectators. And all people, O king, took deep interest in that encounter
of those powerful wrestlers who fought like Indra and the Asura Vritra.
And they cheered both of them with loud acclamations of applause. And the
broad-chested and long-armed experts in wrestling then pulled and pressed
and whirled and hurled down each other and struck each other with their
knees, expressing all the while their scorn for each other in loud
voices. And they began to fight with their bare arms in this way, which
were like spiked maces of iron. And at last the powerful and mighty-armed
Bhima, the slayer of his foes, shouting aloud seized the vociferous
athlete by the arms even as the lion seizes the elephant, and taking him
up from the ground and holding him aloft, began to whirl him round, to
the great astonishment of the assembled athletes and the people of
Matsya. And having whirled him round and round a hundred times till he
was insensible, the strong-armed Vrikodara dashed him to death on the
ground. And when the brave and renowned Jimuta was thus killed, Virata
and his friends were filled with great delight. And in the exuberance of
his joy, the noble-minded king rewarded Vallava then and there with the
liberality of Kuvera. And killing numerous athletes and many other men
possessed of great bodily strength, he pleased the king very much. And
when no one could be found there to encounter him in the lists, the king
made him fight with tigers and lions and elephants. And the king also
made him battle with furious and powerful lions in the harem for the
pleasure of the ladies. And Arjuna, too, pleased the king and all the
ladies of the inner apartments by singing and dancing. And Nakula pleased
Virata, that best of kings, by showing him fleet and well-trained steeds
that followed him wherever he went. And the king, gratified with him,
rewarded him with ample presents. And beholding around Sahadeva a herd of
well-trained bullocks, Virata that bull among men, bestowed upon him also
wealth of diverse kinds. And, O king, Draupadi distressed to see all
those warriors suffer pain, sighed incessantly. And it was in this way
that those eminent persons lived there in disguise, rendering services
unto king Virata.”
SECTION XIV
(Kichaka-badha Parva)
Vaisampayana said, “Living in such disguise, those mighty warriors, the
sons of Pritha, passed ten months in Matsya’s city. And, O monarch,
although herself deserving to be waited upon by others, the daughter of
Yajnasena, O Janamejaya, passed her days in extreme misery, waiting upon
Sudeshna. And residing thus in Sudeshna’s apartments, the princess of
Panchala pleased that lady as also the other females of the inner
apartments. And it came to pass that as the year was about to expire, the
redoubtable Kichaka, the Commander of Virata’s forces, chanced to behold
the daughter of Drupada. And beholding that lady endued with the
splendour of a daughter of the celestials, treading the earth like a
goddess, Kichaka, afflicted with the shafts of Kama, desired to possess
her. And burning with desire’s flame, Virata’s general came to Sudeshna
(his sister) and smilingly addressed her in these words, ‘This beauteous
lady had never before been seen by me in king Virata’s abode. This damsel
maddens me with her beauty, even as a new wine maddens one with its
fragrance. Tell me, who is this graceful and captivating lady possessed
of the beauty of a goddess, and whose she is, and whence she hath come.
Surely, grinding my heart she hath reduced me to subjection. It seems to
me that (save her) there is no other medicine for my illness. O, this
fair hand-maid of thine seemeth to me to be possessed of the beauty of a
goddess. Surely, one like her is ill suited to serve thee. Let her rule
over me and whatever is mine. O, let her grace my spacious and beautiful
palace, decked with various ornaments of gold, full of viands and drinks
in profusion, with excellent plates, and containing every kind of plenty,
besides elephants and horses and cars in myriads.’ And having consulted
with Sudeshna thus, Kichaka went to princess Draupadi, and like a jackal
in the forest accosting a lioness, spoke unto Krishna these words in a
winning voice, ‘Who and whose art thou, O beautiful one? And O thou of
beautiful face, whence hast thou come to the city of Virata? Tell me all
this, O fair lady. Thy beauty and gracefulness are of the very first
order and the comeliness of thy features is unparalleled. With its
loveliness thy face shineth ever like the resplendent moon. O thou of
fair eye-brows, thy eyes are beautiful and large like lotus-petals. Thy
speech also, O thou of beautiful limbs, resembles the notes of the
cuckoo. O thou of fair hips, never before in this world have I beheld a
woman possessed of beauty like thine, O thou of faultless features. Art
thou Lakshmi herself having her abode in the midst of lotuses or, art
thou, O slender-waisted one, she who is called Bhuti[13]. Or, which
amongst these--Hri, Sri, Kirti and Kanti,--art thou, O thou of beautiful
face? Or possessed of beauty like Rati’s, art thou, she who sporteth in
the embraces of the God of love? O thou that possessest the fairest of
eye-brows, thou shinest beautifully even like the lovely light of the
moon. Who is there in the whole world that will not succumb to the
influence of desire beholding thy face? Endued with unrivalled beauty and
celestial grace of the most attractive kind, that face of thine is even
like the full moon, its celestial effulgence resembling his radiant face,
its smile resembling his soft-light, and its eye-lashes looking like the
spokes on his disc? Both thy bosoms, so beautiful and well-developed and
endued with unrivalled gracefulness and deep and well-rounded and without
any space between them, are certainly worthy of being decked with
garlands of gold. Resembling in shape the beautiful buds of the lotus,
these thy breast, O thou of fair eye-brows, are even as the whips of Kama
that are urging me forward, O thou of sweet smiles. O damsel of slender
waist, beholding that waist of thine marked with four wrinkles and
measuring but a span, and slightly stooping forward because of the weight
of thy breasts, and also looking on those graceful hips of thine broad as
the banks of a river, the incurable fever of desire, O beauteous lady,
afflicteth me sore. The flaming fire of desire, fierce as a forest
conflagration, and fanned by the hope my heart cherisheth of a union with
thee is consuming me intensely. O thou of exceeding beauty quench thou
that flaming fire kindled by Manmatha. Union with thee is a rain-charged
cloud, and the surrender of thy person is the shower that the cloud may
drop. O thou of face resembling the moon, the fierce and maddening shafts
of Manmatha whetted and sharpened by the desire of a union with thee,
piercing this heart of mine in their impetuous course, have penetrated
into its core. O black-eyed lady, those impetuous and cruel shafts are
maddening me beyond endurance. It behoveth thee to relieve me from this
plight by surrendering thyself to me and favouring me with thy embraces.
Decked in beautiful garlands and robes and adorned with every ornament,
sport thou, O sweet damsel, with me to thy fill. O thou of the gait of an
elephant in rut, deserving as thou art of happiness though deprived of it
now, it behoveth thee not to dwell here in misery. Let unrivalled weal be
thine. Drinking various kinds of charming and delicious and ambrosial
wines, and sporting at thy pleasure in the enjoyment of diverse objects
of delight, do thou, O blessed lady, attain auspicious prosperity. This
beauty of thine and this prime of thy youth, O sweet lady, are now
without their use. For, O beauteous and chaste damsel, endued with such
loveliness, thou dost not shine, like a graceful garland lying unused and
unworn. I will forsake all my old wives. Let them, O thou of sweet
smiles, become thy slaves. And I also, O fair damsel, will stay by thee
as thy slave, ever obedient to thee, O thou of the most handsome face.’
Hearing these words of his, Draupadi replied, ‘In desiring me, a female
servant of low extraction, employed in the despicable office of dressing
hair, O Suta’s son, thou desirest one that deserves not that honour.
Then, again, I am the wife of others. Therefore, good betide thee, this
conduct of thine is not proper. Do thou remember the precept of morality,
viz., that persons should take delight only in their wedded wives. Thou
shouldst not, therefore, by any means bend thy heart to adultery. Surely
abstaining from improper acts is ever the study of those that are good.
Overcome by ignorance sinful men under the influence of desire come by
either extreme infamy or dreadful calamity.’”
Vaisampayana continued, “Thus addressed by the Sairindhri, the wicked
Kichaka losing control over his senses and overcome by lust, although
aware of the numerous evils of fornication, evils condemned by everybody
and sometimes leading to the destruction of life itself,--then spoke unto
Draupadi, ‘It behoveth thee not, O beauteous lady, O thou of graceful
features, thus to disregard me who am, O thou of sweet smiles, under the
power of Manmatha on thy account. If now, O timid one, thou disregardest
me who am under thy influence and who speak to thee so fair, thou wilt, O
black-eyed damsel, have to repent for it afterwards. O thou of graceful
eye-brows, the real lord of this entire kingdom, O slender-waisted lady,
is myself. It is me depending upon whom the people of this realm live. In
energy and prowess I am unrivalled on earth. There is no other man on
earth who rivals me in beauty of person, in youth, in prosperity, and in
the possession of excellent objects of enjoyment. Why it is, O auspicious
lady, that having it in thy power to enjoy here every object of desire
and every luxury and comfort without its equal, thou preferest servitude.
Becoming the mistress of this kingdom which I shall confer on thee, O
thou of fair face, accept me, and enjoy, O beauteous one, all excellent
objects of desire.’ Addressed in these accursed words by Kichaka, that
chaste daughter of Drupada answered him thus reprovingly, ‘Do not, O son
of a Suta, act so foolishly and do not throw away thy life. Know that I
am protected by my five husbands. Thou canst not have me. I have
Gandharvas for my husbands. Enraged they will slay thee. Therefore, do
thou not bring destruction on thyself. Thou intendest to tread along a
path that is incapable of being trod by men. Thou, O wicked one, art even
like a foolish child that standing on one shore of the ocean intends to
cross over to the other. Even if thou enterest into the interior of the
earth, or soarest into the sky, or rushest to the other shore of the
ocean, still thou wilt have no escape from the hands of those sky-ranging
offspring of gods, capable of grinding all foes. Why dost thou today, O
Kichaka, solicit me so persistently even as a sick person wisheth for the
night that will put a stop to his existence? Why dost thou desire me,
even like an infant lying on its mother’s lap wishing to catch the moon?
For thee that thus solicitest their beloved wife, there is no refuge
either on earth or in sky. O Kichaka, hast thou no sense which leads thee
to seek thy good and by which thy life may be saved?’”
SECTION XV
Vaisampayana said, “Rejected thus by the princess, Kichaka, afflicted
with maddening lust and forgetting all sense of propriety, addressed
Sudeshna saying, ‘Do thou, Kekaya’s daughter, so act that thy Sairindhri
may come into my arms. Do thou, O Sudeshna, adopt the means by which the
damsel of the gait of an elephant may accept me; I am dying of absorbing
desire.’”
Vaisampayana continued, “Hearing his profuse lamentations, that gentle
lady, the intelligent queen of Virata, was touched with pity. And having
taken counsel with her own self and reflected on Kichaka’s purpose and on
the anxiety of Krishna, Sudeshna addressed the Suta’s son in these words,
‘Do thou, on the occasion of some festival, procure viands and wines for
me. I shall then send my Sairindhri to thee on the pretence of bringing
wine. And when she will repair thither do thou in solitude, free from
interruption, humour her as thou likest. Thus soothed, she may incline
her mind to thee.’”
Vaisampayana continued, “Thus addressed, he went out of his sister’s
apartments. And he soon procured wines well-filtered and worthy of a
king. And employing skilled cooks, he prepared many and various kinds of
choice viands and delicious drinks and many and various kinds of meat of
different degrees of excellence. And when all this had been done, that
gentle lady Sudeshna, as previously counselled by Kichaka, desired her
Sairindhri to repair to Kichaka’s abode, saying, ‘Get up, O Sairindhri
and repair to Kichaka’s abode to bring wine, for, O beauteous lady, I am
afflicted with thirst.’ Thereupon the Sairindhri replied, ‘O princess, I
shall not be able to repair to Kichaka’s apartments. Thou thyself
knowest, O queen, how shameless he is. O thou of faultless limbs, O
beauteous lady, in thy palace I shall not be able to lead a lustful life,
becoming faithless to my husbands. Thou rememberest, O gentle lady, O
beautiful one, the conditions I had set down before entering thy house. O
thou of tresses ending in graceful curls, the foolish Kichaka afflicted
by the god of desire, will, on seeing me, offer me insult. Therefore, I
will not go to his quarters. Thou hast, O princess, many maids under
thee. Do thou, good betide thee, send one of them. For, surely, Kichaka
will insult me.’ Sudeshna said, ‘Sent by me, from my abode, surely he
will not harm thee.’ And having said this, she handed over a golden
vessel furnished with a cover. And filled with apprehension, and weeping,
Draupadi mentally prayed for the protection of the gods, and set out for
Kichaka’s abode for fetching wine. And she said, ‘As I do not know
another person save my husbands, by virtue of that Truth let Kichaka not
be able to overpower me although I may approach his presence.’”
Vaisampayana continued, “And that helpless damsel then adored Surya for
a moment. And Surya, having considered all that she urged, commanded a
Rakshasa to protect her invisibly. And from that time the Rakshasa began
to attend upon that blameless lady under any circumstances. And beholding
Krishna in his presence like a frightened doe, the Suta rose up from his
seat, and felt the joy that is felt by a person wishing to cross to the
other shore, when he obtains a boat.”
SECTION XVI
“Kichaka said, ‘O thou of tresses ending in beautiful curls, thou art
welcome. Surely, the night that is gone hath brought me an auspicious
day, for I have got thee today as the mistress of my house. Do what is
agreeable to me. Let golden chains, and conchs and bright ear-rings made
of gold, manufactured in various countries, and beautiful rubies and
gems, and silken robes and deer-skins, be brought for thee. I have also
an excellent bed prepared for thee. Come, sitting upon it do thou drink
with me the wine prepared from the honey flower.’ Hearing these words,
Draupadi said, ‘I have been sent to thee by the princess for taking away
wine. Do thou speedily bring me wine, for she told me that she is
exceedingly thirsty.’ And this, Kichaka said, ‘O gentle lady, others will
carry what the princess wants.’ And saying this, the Suta’s son caught
hold of Draupadi’s right arm. And at this, Draupadi exclaimed, ‘As I have
never, from intoxication of the senses, been unfaithful to my husbands
even at heart, by that Truth, O wretch, I shall behold thee dragged and
lying powerless on the ground.’”
Vaisampayana continued, “Seeing that large-eyed lady reproving him in
that strain, Kichaka suddenly seized her by the end of her upper garment
as she attempted to run away. And seized with violence by Kichaka, the
beautiful princess, unable to tolerate it, and with frame trembling with
wrath, and breathing quickly, dashed him to the ground. And dashed to the
ground thus, the sinful wretch tumbled down like a tree whose roots had
been cut. And having thrown Kichaka down on the ground when the latter
had seized her, she, trembling all over rushed to the court, where king
Yudhishthira was, for protection. And while she was running with all her
speed, Kichaka (who followed her), seizing her by the hair, and bringing
her down on the ground, kicked her in the very presence of the king.
Thereupon, O Bharata, the Rakshasa that had been appointed by Surya to
protect Draupadi, gave Kichaka a shove with a force mighty as that of the
wind. And overpowered by the force of Rakshasa, Kichaka reeled and fell
down senseless on the ground, even like an uprooted tree. And both
Yudhishthira and Bhimasena who were seated there, beheld with wrathful
eyes that outrage on Krishna by Kichaka. And desirous of compassing the
destruction of the wicked Kichaka, the illustrious Bhima gnashed his
teeth in rage. And his forehead was covered with sweat, and terrible
wrinkles appeared thereon. And a smoky exhalation shot forth from his
eyes, and his eye-lashes stood on end. And that slayer of hostile heroes
pressed his forehead with his hands. And impelled by rage, he was on the
point of starting up with speed. Thereat king Yudhishthira, apprehensive
of discovery, squeezed his thumbs and commanded Bhima to forbear. And
Bhima who then looked like an infuriate elephant eyeing a large tree, was
thus forbidden by his elder brother. And the latter said, ‘Lookest thou,
O cook, for trees for fuel. If thou art in need of faggots, then go out
and fell trees.’ And the weeping Draupadi of fair hips, approaching the
entrance of the court, and seeing her melancholy lords, desirous yet of
keeping up the disguise duty-bound by their pledge, with eyes burning in
fire, spoke these words unto the king of the Matsyas, ‘Alas, the son of a
Suta hath kicked today the proud and beloved wife of those whose foe can
never sleep in peace even if four kingdoms intervene between him and
them. Alas, the son of a Suta hath kicked today the proud and beloved
wife of those truthful personages, who are devoted to Brahmanas and who
always give away without asking any thing in gift. Alas! the son of a
Suta hath kicked today the proud and beloved wife of those, the sounds of
whose kettle-drums and the twangs of whose bow-strings are ceaselessly
heard. Alas, the son of a Suta hath kicked today the proud and beloved
wife of those who are possessed of abundant energy and might, and who are
liberal in gifts and proud of their dignity. Alas, the son of a Suta hath
kicked today the proud and beloved wife of those who, if they had not
been fettered by the ties of duty, could destroy this entire world.
Where, alas, are those mighty warriors today who, though living in
disguise, have always granted protection unto those that solicit it? Oh,
why do those heroes today, endued as they are with strength and possessed
of immeasurable energy, quietly suffer, like eunuchs, their dear and
chaste wife to be thus insulted by a Suta’s son? Oh, where is that wrath
of theirs, that prowess, and that energy, when they quietly bear their
wife to be thus insulted by a wicked wretch? What can I (a weak woman) do
when Virata, deficient in virtue, coolly suffereth my innocent self to be
thus wronged by a wretch? Thou dost not, O king, act like a king towards
this Kichaka. Thy behaviour is like that of a robber, and doth not shine
in a court. That I should thus be insulted in thy very presence, O
Matsya, is highly improper. Oh, let all the courtiers here look at this
violence of Kichaka. Kichaka is ignorant of duty and morality, and Matsya
also is equally so. These courtiers also that wait upon such a king are
destitute of virtue.’”
Vaisampayana continued, “With these and other words of the same kind the
beautiful Krishna with tearful eyes rebuked the king of the Matsyas. And
hearing her, Virata said, ‘I do not know what your dispute has been out
of our sight. Not knowing the true cause how can I show my
discrimination?’ Then the courtiers, having learnt every thing, applauded
Krishna, and they all exclaimed, ‘Well done!’ ‘Well done!’ and censured
Kichaka. And the courtiers said, ‘That person who owneth this large-eyed
lady having every limb of hers endued with beauty for his wife,
possesseth what is of exceeding value and hath no occasion to indulge in
any grief. Surely, such a damsel of transcendent beauty and limbs
perfectly faultless is rare among men. Indeed, it seems to us that she is
a goddess.’”
Vaisampayana continued, “And while the courtiers, having beheld Krishna
(under such circumstances), were applauding her thus, Yudhishthira’s
forehead, from ire, became covered with sweat. And that bull of the Kuru
race then addressed that princess, his beloved spouse, saying, ‘Stay not
here, O Sairindhri; but retire to the apartments of Sudeshna. The wives
of heroes bear affliction for the sake of their husbands, and undergoing
toil in ministering unto their lords, they at last attain to region where
their husbands may go. Thy Gandharva husbands, effulgent as the sun, do
not, I imagine, consider this as an occasion for manifesting their wrath,
inasmuch as they do not rush to thy aid. O Sairindhri, thou art ignorant
of the timeliness of things, and it is for this that thou weepest as an
actress, besides interrupting the play of dice in Matsya’s court. Retire,
O Sairindhri; the Gandharvas will do what is agreeable to thee. And they
will surely display thy woe and take the life of him that hath wronged
thee.’ Hearing these words the Sairindhri replied, ‘They of whom I am the
wedded wife are, I ween, extremely kind. And as the eldest of them all is
addicted to dice, they are liable to be oppressed by all.’”
Vaisampayana continued, “And having said this, the fair-hipped Krishna
with dishevelled hair and eyes red in anger, ran towards the apartments
of Sudeshna. And in consequence of having wept long her face looked
beautiful like the lunar disc in the firmament, emerged from the clouds.
And beholding her in that condition, Sudeshna asked, ‘Who, O beauteous
lady, hath insulted thee? Why, O amiable damsel, dost thou weep? Who,
gentle one, hath done thee wrong? Whence is this thy grief?’ Thus
addressed, Draupadi said, ‘As I went to bring wine for thee, Kichaka
struck me in the court in the very presence of the king, as if in the
midst of a solitary wood.’ Hearing this, Sudeshna said, ‘O thou of
tresses ending in beautiful curls, as Kichaka, maddened by lust hath
insulted thee that art incapable of being possessed by him, I shall cause
him to be slain if thou wishest it.’ Thereupon Draupadi answered, ‘Even
others will slay him,--even they whom he hath wronged, I think it is
clear that he will have to go to the abode of Yama this very day!’”
SECTION XVII
Vaisampayana said, “Thus insulted by the Suta’s son, that illustrious
princess, the beautiful Krishna, eagerly wishing for the destruction of
Virata’s general, went to her quarters. And Drupada’s daughter of dark
hue and slender waist then performed her ablutions. And washing her body
and cloths with water Krishna began to ponder weepingly on the means of
dispelling her grief. And she reflected, saying, ‘What am I to do?
Whither shall I go? How can my purpose be effected?’ And while she was
thinking thus, she remembered Bhima and said to herself, ‘There is none
else, save Bhima, that can today accomplish the purpose on which my heart
is set!’ And afflicted with great grief, the large-eyed and intelligent
Krishna possessed of powerful protectors then rose up at night, and
leaving her bed speedily proceeded towards the quarters of Bhimasena,
desirous of beholding her lord. And possessed of great intelligence, the
daughter of Drupada entered her husband’s quarters, saying, ‘How canst
thou sleep while that wretched commander of Virata’s forces, who is my
foe, yet liveth, having perpetrated today that (foul act)?’”
Vaisampayana continued, “Then the chamber where Bhima slept, breathing
hard like a lion, being filled with the beauty of Drupada’s daughter and
of the high-souled Bhima, blazed forth in splendour. And Krishna of sweet
smiles, finding Bhimasena in the cooking apartments, approached him with
the eagerness of a three-year old cow brought up in the woods,
approaching a powerful bull, in her first season, or of a she-crane
living by the water-side approaching her mate in the pairing season. And
the Princess of Panchala then embraced the second son of Pandu, even as a
creeper embraces a huge and mighty Sala on the banks of the Gomati. And
embracing him with her arms, Krishna of faultless features awaked him as
a lioness awaketh a sleeping lion in a trackless forest. And embracing
Bhimasena even as a she-elephant embraceth her mighty mate, the faultless
Panchali addressed him in voice sweet as the sound of a stringed
instrument emitting Gandhara note. And she said, ‘Arise, arise! Why dost
thou, O Bhimasena, lie down as one dead? Surely, he that is not dead,
never suffereth a wicked wretch that hath disgraced his wife, to live.’
And awakened by the princess, Bhima of mighty arms, then rose up, and sat
upon his couch overlaid with a rich bed. And he of the Kuru race then
addressed the princess--his beloved wife, saying, ‘For what purpose hast
thou come hither in such a hurry? Thy colour is gone and thou lookest
lean and pale. Tell me everything in detail. I must know the truth.
Whether it be pleasurable or painful, agreeable, or disagreeable, tell me
all. Having heard everything, I shall apply the remedy. I alone, O
Krishna, am entitled to thy confidence in all things, for it is I who
deliver thee from perils again and again! Tell me quickly what is thy
wish, and what is the purpose that is in thy view, and return thou to thy
bed before others awake.’”
SECTION XVIII
“Draupadi said, ‘What grief hath she not who hath Yudhishthira for her
husband? Knowing all my griefs, why dost thou ask me? The Pratikamin
dragged me to the court in the midst of an assembly of courtiers, calling
me a slave. That grief, O Bharata, consumeth me. What other princess,
save Draupadi, would live having suffered such intense misery? Who else,
save myself, could bear such second insult as the wicked Saindhava
offered me while residing in the forest? Who else of my position, save
myself, could live, having been kicked by Kichaka in the very sight of
the wicked king of the Matsyas? Of what value is life, O Bharata, when
thou, O son of Kunti, dost not think me miserable, although I am
afflicted with such woes? That vile and wicked wretch, O Bharata, known
by the name of Kichaka, who is the brother-in-law of king Virata and the
commander of his forces, every day, O tiger among men, addresses me who
am residing in the palace as a Sairindhri, saying, “Do thou become my
wife.”--Thus solicited, O slayer of foes, by that wretch deserving to be
slain, my heart is bursting like a fruit ripened in season. Censure thou
that elder brother of thine addicted to execrable dice, through whose act
alone I have been afflicted with such woe. Who else, save him that is a
desperate gambler, would play, giving up kingdom and everything including
even myself, in order to lead a life in the woods? If he had gambled
morning and evening for many years together, staking nishkas by thousand
and other kinds of substantial wealth, still his silver, and gold, and
robes, and vehicles, and teams, and goats, and sheep, and multitudes of
steeds and mares and mules would not have sustained any diminution. But
now deprived of prosperity by the rivalry of dice, he sits dumb like a
fool, reflecting on his own misdeeds. Alas, he who, while sojourning, was
followed by ten thousand elephants adorned with golden garlands now
supports himself by casting dice. That Yudhishthira who at Indraprastha
was adored by kings of incomparable prowess by hundreds of thousands,
that mighty monarch in whose kitchen a hundred thousand maid-servants,
plate in hand, used every day to feed numerous guests day and night, that
best of liberal men, who gave (every day) a thousand nishkas, alas, even
he overwhelmed with woe in consequence of gambling which is the root of
all evil, now supporteth himself by casting dice. Bards and encomiasts by
thousands decked with ear-rings set with brilliant gems, and gifted with
melodious voice, used to pay him homage morning and evening. Alas, that
Yudhishthira, who was daily waited upon by a thousand sages of ascetic
merit, versed in the Vedas and having every desire gratified, as his
courtiers,--that Yudhishthira who maintained eighty-eight thousands of
domestic Snatakas with thirty maid-servants assigned unto each, as also
ten thousand yatis not accepting anything in gift and with vital seed
drawn up,--alas, even that mighty king now liveth in such guise. That
Yudhishthira who is without malice, who is full of kindness, and who
giveth every creature his due, who hath all these excellent attributes,
alas--even he now liveth in such guise. Possessed of firmness and
unbaffled prowess, with heart disposed to give every creature his due,
king Yudhishthira, moved by compassion, constantly maintained in his
kingdom the blind, the old, the helpless, the parentless and all others
in his dominions in such distress. Alas, that Yudhishthira becoming a
dependant and a servant of Matsya, a caster of dice in his court, now
calls himself Kanka. He unto whom while residing at Indraprastha, all the
rulers of earth used to pay timely tribute,--alas, even he now begs for
subsistence at another’s hands. He to whom the kings of the earth were in
subjection,--alas, even that king having lost his liberty, liveth in
subjection to others. Having dazzled the entire earth like the sun by his
energy, that Yudhishthira, alas, is now a courtier of king Virata. O
Pandu’s son, that Pandava who was respectfully waited upon in court by
kings and sages, behold him now waiting upon another. Alas, beholding
Yudhishthira a courtier sitting beside another and breathing adulatory
speeches to the other, who can help being afflicted with grief? And
beholding the highly wise and virtuous Yudhishthira, undeserving as he is
of serving others, actually serving another for sustenance, who can help
being afflicted with grief? And, O hero, that Bharata who was worshipped
in court by the entire earth, do thou now behold him worshipping another.
Why then, O Bharata, dost thou not regard me as one afflicted with
diverse miseries, like one forlorn and immersed in a sea of sorrow?’”
SECTION XIX
“Draupadi said, ‘This O Bharata, that I am going to tell thee is another
great grief of mine. Thou shouldst not blame me, for I tell thee this
from sadness of heart. Who is there whose grief is not enhanced at sight
of thee, O bull of the Bharata race, engaged in the ignoble office of a
cook, so entirely beneath thee and calling thyself as one of Vallava
caste? What can be sadder than this, that people should know thee as
Virata’s cook, Vallava by name, and therefore one that is sunk in
servitude? Alas, when thy work of the kitchen is over, thou humbly
sittest beside Virata, calling thyself as Vallava the cook, then
despondency seizeth my heart. When the king of kings in joy maketh thee
fight with elephants, and the women of the inner apartments (of the
palace) laugh all the while, then I am sorely distressed. When thou
fightest in the inner apartments with lions, tigers, and buffaloes, the
princess Kaikeyi looking on, then I almost swoon away. And when Kaikeyi
and those maidservants, leaving their seats, come to assist me and find
that instead of suffering any injury in limbs mine is only a swoon, the
princess speaks unto her women, saying, “Surely, it is from affection and
the duty begot of intercourse that this lady of sweet smiles grieveth for
the exceedingly powerful cook when he fights with the beasts. Sairindhri
is possessed of great beauty and Vallava also is eminently handsome. The
heart of woman is hard to know, and they, I fancy, are deserving of each
other. It is, therefore, likely that the Sairindhri invariably weepeth
(at such times) on account of her connection with her lover. And then,
they both have entered this royal family at the same time. And speaking
such words she always upbraideth me. And beholding me wroth at this, she
suspects me to be attached to thee.” When she speaketh thus, great is the
grief that I feel. Indeed, on beholding thee, O Bhima of terrible
prowess, afflicted with such calamity, sunk as I already am in grief on
account of Yudhishthira. I do not desire to live. That youth who on a
single car had vanquished all celestials and men, is now, alas, the
dancing master of king Virata’s daughter. That Pritha’s son of
immeasurable soul, who had gratified Agni in the forest of Khandava, is
now living in the inner apartments (of a palace) like fire hid in a well.
Alas, the bull among men, Dhananjaya, who was ever the terror of foes, is
now living in a guise that is despaired by all. Alas, he whose mace-like
arms have been cicatrized in consequence of the strokes of his
bow-string, alas that Dhananjaya is passing the days in grief covering
his wrists with bracelets of conchs. Alas, that Dhananjaya the twang of
whose bow-string and the sound of whose leathern fences made every foe
tremble, now entertains only gladdened women with his songs. Oh, that
Dhananjaya whose head was formerly decked with a diadem of solar
splendour, is now wearing braids ending in unsightly curls. O Bhima,
beholding that terrible bowman, Arjuna, now wearing braids and in the
midst of women, my heart is stricken with woe. That high-souled hero who
is master of all the celestial weapons, and who is the repository of all
the sciences, now weareth ear-rings (like one of the fair sex). That
youth whom kings of incomparable prowess could not overpower in fight,
even as the waters of the mighty ocean cannot overleap the continents, is
now the dancing-master of king Virata’s daughters and waits upon them in
disguise. O Bhima, that Arjuna the clatter of whose car-wheels caused the
entire earth with her mountains and forests, her mobile and immobile
things to tremble, and whose birth dispelled all the sorrows of Kunti,
that exalted hero, that younger brother of thine, O Bhimasena, now maketh
me weep for him. Beholding him coming towards me, decked in golden
ear-rings and other ornaments, and wearing on the wrists bracelets of
conchs, my heart is afflicted with despondency. And Dhananjaya who hath
not a bowman equal unto him on earth in prowess, now passeth his days in
singing, surrounded by women. Beholding that son of Pritha who in virtue,
heroism and truth, was the most admired in the world, now living in the
guise of a woman, my heart is afflicted with sorrow. When I behold, the
godlike Partha in the music-hall like an elephant with rent temples
surrounded by she-elephants in the midst of females, waiting before
Virata the king of the Matsyas, then I lose all sense of directions.
Surely, my mother-in-law doth not know Dhananjaya to be afflicted with
such extreme distress. Nor doth she know that descendant of the Kuru
race, Ajatasatru, addicted to disastrous dice, to be sunk in misery. O
Bharata, beholding the youngest of you all, Sahadeva, superintending the
kine, in the guise of a cowherd, I grow pale. Always thinking of
Sahadeva’s plight, I cannot, O Bhimasena, obtain sleep,--what to speak
you of the rest? I do not know, O mighty-armed one, what sin Sahadeva may
have committed for which that hero of unbaffled prowess suffereth such
misery. O foremost of the Bharatas, beholding that beloved brother of
thine, that bull among men, employed by Matsya in looking after his kine,
I am filled with woe. Seeing that hero of proud disposition gratifying
Virata, by living at the head of his cowherds, attired in robes dyed in
red, I am attacked with fever. My mother-in-law always applauds the
heroic Sahadeva as one possessed of nobility, excellent behaviour, and
rectitude of conduct. Ardently attached to her sons, the weeping Kunti
stood, embracing Sahadeva while he was about to set out (with us) for the
great forest. And she addressed me saying, “Sahadeva is bashful and
sweet-speeched, and virtuous. He is also my favourite child. Therefore, O
Yajnaseni, tend him in the forest day and night. Delicate and brave,
devoted to the king, and always worshipping his elder brother, do thou, O
Panchali, feed him thyself.” O Pandava, beholding that foremost of
warriors, Sahadeva, engaged in tending kine, and sleeping at night on
calf-skins, how can I bear to live? He again who is crowned with the
three attributes of beauty, arms, and intelligence, is now the
superintendent of Virata’s steeds. Behold the change brought on by time.
Granthika (Nakula), at sight of whom hostile hosts fled from the field of
battle, now traineth horses in the presence of the king, driving them
with speed. Alas, I now see that handsome youth wait upon the
gorgeously decked and excellent Virata, the king of the Matsyas, and
display horses before him. O son of Pritha, afflicted as I am with all
these hundred kinds of misery on account of Yudhishthira, why dost thou,
O chastiser of foes, yet deem me happy? Listen now to me, O son of Kunti,
as I tell thee of other woes far surpassing these. What can be sadder to
me than miseries so various as these should emaciate me while ye are
alive.’”
SECTION XX
“Draupadi said, ‘Alas, on account of that desperate gambler, I am now
under Sudeshna’s command, living in the palace in the guise of a
Sairindhri. And, O chastiser of foes, behold the plight of poignant woe
which I, a princess, am now in. I am living in expectation of the close
of this stated period.[14] The extreme of misery, therefore, is mine.
Success of purpose, victory, and defeat, as regards mortals, are
transitory. It is in this belief that I am living in expectation of the
return of prosperity to my husbands. Prosperity and adversity revolve
like a wheel. It is in this belief that I am living in expectation of the
return of prosperity to my husbands. That cause which bringeth on
victory, may bring defeat as well. I live in this hope. Why dost thou
not, O Bhimasena, regard me as one dead? I have heard that persons that
give may beg: that they who slay may be slain; and that they who
over-throw others may themselves be overthrown by foes. Nothing is
difficult for Destiny and none can over-ride Destiny. It is for this that
I am awaiting the return of favourable fortune. As a tank once dried, is
filled up once again, so hoping for a change for the better, I await the
return of prosperity. When one’s business that hath been well-provided
for is seen to be frustrated, a truly wise person should never strive for
bringing back good fortune. Plunged as I am in sorrow, asked or unasked
by thee to explain the purpose of these words spoken by me, I shall tell
thee everything. Queen of the sons of Pandu and daughter of Drupada, who
else, save myself, would wish to live, having fallen into such a plight?
O represser of foes, the misery, therefore, that hath overtaken me, hath
really humiliated the entire Kuru race, the Panchalas, and the sons of
Pandu. Surrounded by numerous brothers and father-in-law and sons, what
other woman having such cause for joy, save myself, would be afflicted
with such woe? Surely, I must, in my childhood, have committed act highly
offensive to Dhatri through whose displeasure, O bull of the Bharata
race, I have been visited with such consequences. Mark, O son of Pandu,
the pallour that hath come over my complexion which not even a life in
the woods fraught as it was with extreme misery, could bring about. Thou,
O Pritha’s son, knowest what happiness, O Bhima, was formerly mine. Even,
I, who was such have now sunk into servitude. Sorely distressed, I can
find no rest. That the mighty-armed and terrible bowman, Dhananjaya the
son of Pritha, should now live like a fire that hath been put out, maketh
me think of all this as attributable to Destiny. Surely, O son of Pritha,
it is impossible for men to understand the destinies of creatures (in
this world). I, therefore, think this downfall of yours as something that
could not be averted by forethought. Alas, she who hath you all, that
resemble Indra himself to attend to her comforts--even she, so chaste and
exalted, hath now to attend to the comforts of others, that are to her
far inferior in rank. Behold, O Pandava, my plight. It is what I do not
deserve. You are alive, yet behold this inversion of order that time hath
brought. She who had the whole Earth to the verge of the sea under her
control, is now under the control of Sudeshna and living in fear of her.
She who had dependants to walk both before and behind her, alas, now
herself walketh before and behind Sudeshna. This, O Kaunteya, is another
grief of mine that is intolerable. O, listen to it. She who had never,
save for Kunti, pounded unguents even for her own use, now, good betide
thee, poundeth sandal (for others). O Kaunteya, behold these hands of
mine which were not so before.’ Saying this she showed him her hands
marked with corns. And she continued, ‘she who had never feared Kunti
herself nor thee and thy brothers, now standeth in fear before Virata as
a slave, anxious of what that king of kings may say unto her regarding
the proper preparation of the unguents, for Matsya liketh not sandal
pounded by others.’”
Vaisampayana continued, “Relating her woes thus, O Bharata, unto
Bhimasena, Krishna began to weep silently, casting her eyes on Bhima. And
then, with words choked in tears, and sighing repeatedly, she addressed
Bhima in these words, powerfully stirring his heart, ‘Signal, O Bhima,
must have been my offence of old unto the gods, for, unfortunate as I am.
I am yet alive, when, O Pandava, I should die.’”
Vaisampayana continued, “Then that slayer of hostile heroes, Vrikodara,
covering his face with those delicate hands of his wife marked with
corns, began to weep. And that mighty son of Kunti, holding the hands of
Draupadi in his, shed copious tears. And afflicted with great woe, he
spoke these words.”
SECTION XXI
“Bhima said, ‘Fie on the might of my arms and fie on the Gandiva of
Falguni, inasmuch as thy hands, red before, now become covered with
corns. I would have caused a carnage in Virata’s court but for the fact
that Kunti’s son eyed me (by way of forbidding it), or like a mighty
elephant. I would, without ado, have crushed the head of Kichaka
intoxicated with the pride of sovereignty. When, O Krishna, I beheld thee
kicked by Kichaka, I conceived at that instant a wholesale slaughter of
the Matsyas. Yudhishthira, however, forbade me by a glance, and, O
beauteous lady, understanding his intention I have kept quiet. That we
have been deprived of our kingdom, that I have not yet slain the Kurus,
that I have not yet taken the heads of Suyodhana and Karna, and Suvala’s
son Sakuni, and the wicked Duhsasana, these acts and omissions, O lady,
are consuming every limb of mine. The thought of those abides in my heart
like a javelin implanted in it. O thou of graceful hips, do not sacrifice
virtue, and, O noble-hearted lady, subdue thy wrath. If king Yudhishthira
hear from thee such rebukes, he will surely put an end to his life. If
also Dhananjaya and the twins hear thee speak thus, even they will
renounce life. And if these, O slender-waisted maiden, give up life, I
also shall not be able to bear my own. In olden days Sarjati’s daughter,
the beautiful Sukanya, followed into the forest Chyavana of Bhrigu’s
race, whose mind was under complete control, and over whom, while engaged
in ascetic meditation, the ants had built a hill. Thou mayst have heard
that Indrasena also who in beauty was like unto Narayani herself,
followed her husband aged a thousand years. Thou mayst have heard that
Janaka’s daughter Sita, the princess of Videha, followed her lord while
living in dense woods. And that lady of graceful hips, Rama’s beloved
wife, afflicted with calamities and persecuted by the Rakshasas, at
length regained the company of Rama. Lopamudra also, O timid one, endued
with youth and beauty, followed Agastya, renouncing all the objects of
enjoyment unattainable by men. And the intelligent and faultless Savitri
also followed the heroic Satyavan, the son of Dyumatsena, alone into the
world of Yama. Even like these chaste and beautiful ladies that I have
named, thou, O blessed girl, bloomest with every virtue. Do thou spend a
short while more that is measured by even a half month. And when the
thirteenth year is complete, thou wilt (again) become the Queen regnant
of a king.’ Hearing these words, Draupadi said, ‘Unable, O Bhima, to bear
my griefs, it is from grief alone that I have shed these tears. I do not
censure Yudhishthira. Nor is there any use in dwelling on the past. O
Bhima of mighty strength, come quickly forward to the work of the hour. O
Bhima, Kaikeyi, jealous of my beauty, always pains me by her endeavours
to prevent the king from taking a fancy to me. And understanding this
disposition of hers, the wicked-souled Kichaka of immoral ways constantly
solicits me himself. Angry with him for this, but then suppressing my
wrath I answer that wretch deprived of sense by lust, saying, “O Kichaka,
protect thyself. I am the beloved queen and wife of five Gandharvas.
Those heroes in wrath will slay thee that art so rash.” Thus addressed,
Kichaka of wicked soul replied unto me, saying, “I have not the least
fear of the Gandharvas, O Sairindhri of sweet smiles. I will slay hundred
thousand Gandharvas, encountering them in battle. Therefore, O timid one,
do thou consent.” Hearing all this, I again addressed the lust-afflicted
Suta, saying, “Thou art no match for those illustrious Gandharvas. Of
respectable percentage and good disposition, I ever adhere to virtue and
never wish for the death of any one. It is for this that thou I vest, O
Kichaka!” At this, that wight of wicked soul burst out into a loud
laughter. And it came to pass that Kaikeyi previously urged by Kichaka,
and moved by affection for her brother, and desirous of doing him a good
turn, despatched me to him, saying “Do thou, O Sairindhri, fetch wine
from Kichaka’s quarters!” On beholding me the Suta’s son at first
addressed me in sweet words, and when that failed, he became exceedingly
enraged, and intended to use violence. Understanding the purpose of the
wicked Kichaka, I speedily rushed towards the place where the king was.
Felling me on the ground the wretch then kicked me in the very presence
of the king himself and before the eyes of Kanka and many others,
including charioteers, and royal favourites, and elephant-riders, and
citizens. I rebuked the king and Kanka again and again. The king,
however, neither prevented Kichaka, nor inflicted any chastisement on
him. The principal ally of king Virata in war, the cruel Kichaka reft of
virtue is loved by both the king and the queen. O exalted one, brave,
proud, sinful, adulterous, and engrossed in all objects of enjoyment, he
earneth immense wealth (from the king), and robs the possessions of
others even if they cry in distress. And he never walketh in the path of
virtue, nor doth he any virtuous act. Of wicked soul, and vicious
disposition, haughty and villainous, and always afflicted by the shafts
of Kama, though repulsed repeatedly, if he sees me again, he will outrage
me. I shall then surely renounce my life. Although striving to acquire
virtue (on my death) your highly meritorious acts will come to naught. Ye
that are now obeying your pledge, ye will lose your wife. By protecting
one’s wife one’s offspring are protected, and by protecting one’s
offspring, one’s own self is protected. And it is because one begets
one’s own self in one’s wife that the wife is called Jaya[15] by the
wise. The husband also should be protected by the wife, thinking,--“How
else will he take his birth in my womb?”--I have heard it from Brahmanas
expounding the duties of the several orders that a Kshatriya hath no
other duty than subduing enemies. Alas, Kichaka kicked me in the very
presence of Yudhishthira the Just, and also of thyself, O Bhimasena of
mighty strength. It was thou, O Bhima, that didst deliver me from the
terrible Jatasura. It was thou also that with thy brothers didst vanquish
Jayadratha. Do thou now slay this wretch also who hath insulted me.
Presuming upon his being a favourite of the king, Kichaka, O Bharata,
hath enhanced my woe. Do thou, therefore, smash this lustful wight even
like an earthen pot dashed upon a stone. If, O Bharata, tomorrow’s sun
sheds his rays upon him who is the source of many griefs of mine, I
shall, surely, mixing poison (with some drink), drink it up,--for I never
shall yield to Kichaka. Far better it were, O Bhima, that I should die
before thee.’”
Vaisampayana continued, “Having said this, Krishna, hiding her face in
Bhima’s breast began to weep. And Bhima, embracing her, consoled her to
the best of his power. And having abundantly consoled that
slender-waisted daughter of Drupada by means of words fraught with grave
reason and sense, he wiped with his hands her face flooded with tears.
And thinking of Kichaka and licking with his tongue the corners of his
mouth, Bhima, filled with wrath thus spake to that distressed lady.”
SECTION XXII
“Bhima said, ‘I will, O timid one, do even as thou sayest. I will
presently slay Kichaka with all his friends. O Yajnaseni of sweet smiles,
tomorrow evening, renouncing sorrow and grief, manage to have a meeting
with Kichaka. The dancing-hall that the king of the Matsya hath caused to
be erected is used by the girls for dancing during the day. They repair,
however, to their homes at night. There in that hall, is an excellent and
well-placed wooden bed-stead. Even there I will make him see the spirits
of his deceased grandsires. But, O beautiful one, when thou holdest
converse with him, thou must manage it so that others may not espy thee.’”
Vaisampayana continued, “Having thus conversed with others, and shed
tears in grief, they waited for the dawn of that night with painful
impatience. And when the night had passed away, Kichaka, rising in the
morning, went to the palace, and accosted Draupadi saying, ‘Throwing thee
down in the court I kicked thee in the presence of the king. Attacked by
his mighty self, thou couldst not obtain protection. This Virata is in name
only the king of the Matsyas. Commanding the forces of this realm it is
I who am the real lord of the Matsyas. Do thou, O timid one, accept me
cheerfully. I shall become thy slave. And, O thou of graceful hips, I
will immediately give thee a hundred nishkas, and engage a hundred male
and a hundred female servants (to tend thee), and will also bestow on
thee cars yoked with she-mules. O timid lady, let our union take place.’
Draupadi replied, ‘O Kichaka, know even this is my condition. Neither thy
friends nor thy brothers should know thy union with me. I am in terror of
detection by those illustrious Gandharvas. Promise me this, and I yield
to thee.’ Hearing this Kichaka said, ‘I will, O thou of graceful hips, do
even as thou sayest. Afflicted by the god of love, I will, O beauteous
damsel, alone repair to thy abode for union with thee, O thou of thighs
round and tapering like the trunks of the plantain,--so that those
Gandharvas, effulgent as the sun, may not come to know of this act of
thine.’ Draupadi said, ‘Do thou, when it is dark, go to the dancing-hall
erected by the king of the Matsyas where the girls dance during the day,
repairing to their respective homes at night. The Gandharvas do not know
that place. We shall then without doubt, escape all censure.’”
Vaisampayana continued, “Reflecting on the subject of her conversation
with Kichaka, that half a day seemed to Krishna as long as a whole month.
And the stupid Kichaka also, not knowing that it was Death that had
assumed the form of a Sairindhri, returning home experienced the greatest
delight. And deprived of sense by lust, Kichaka became speedily engaged
in embellishing his person with unguents and garlands and ornaments. And
while he was doing all this, thinking of that damsel of large eyes, the
day seemed to him to be without an end. And the beauty of Kichaka, who
was about to forsake his beauty for ever, seemed to heighten, like the
wick of a burning lamp about to expire. And reposing the fullest
confidence in Draupadi, Kichaka, deprived of his senses by lust and
absorbed in the contemplation of expected meeting, did not even perceive
that the day had departed. Meanwhile, the beautiful Draupadi approaching
her husband Bhima of the Kuru race, stood before him in the kitchen. And
that lady with tresses ending in beautiful curls then spake unto him,
saying, ‘O chastiser of foes, even as thou hadst directed, I have given
Kichaka to understand that our meeting will take place in the
dancing-hall. Alone will he come at night to the empty hall. Slay him
there, O thou of mighty arms. Do thou, O son of Kunti, repair to that
dancing-hall, and take the life, O Pandava, of Kichaka, that son of a
Suta intoxicated with vanity. From vanity alone, that son of a Suta
slights the Gandharvas. O best of smiters, lift him up from the earth
even as Krishna had lifted up the Naga (Kaliya) from the Yamuna. O
Pandava, afflicted as I am with grief, wipe thou my tears, and blessed be
thou, protect thy own honour and that of thy race.’
“Bhima said, ‘Welcome, O beauteous lady. Except the glad tidings thou
bringest me, I need, O thou of exceeding beauty, no other aid whatever.
The delight that I feel, O thou of great beauty, on hearing from thee
about my coming encounter with Kichaka, is equal to what I felt in
slaying Hidimva. I swear unto thee by Truth, by my brothers, and by
morality, that I will slay Kichaka even as the lord of the celestials
slew Vritra. Whether secretly or openly, I will crush Kichaka, and if the
Matsyas fight for him, then I will slay them too. And slaying Duryodhana
afterwards, I shall win back the earth. Let Yudhishthira, the son of
Kunti, continue to pay homage unto the king of Matsya.’ Hearing these
words of Bhima, Draupadi said, ‘In order that, O lord, thou mayst not
have to renounce the truth already pledged to me, do thou, O hero, slay
Kichaka in secret.’ Bhima assuring her said, ‘Even today I shall slay
Kichaka together with his friends unknown to others during the darkness
of the night. I shall, O faultless lady, crush, even as an elephant
crusheth a vela fruit, [16] the head of the wicked Kichaka who wisheth
for what is unattainable by him!’”
Vaisampayana continued, “Repairing first to the place of assignation at
night, Bhima sat down, disguising himself. And he waited there in
expectation of Kichaka, like a lion lying in wait for a deer. And
Kichaka, having embellished his person as he chose, came to the
dancing-hall at the appointed time in the hope of meeting Panchali. And
thinking of the assignation, he entered the chamber. And having entered
that hall enveloped in deep gloom, that wretch of wicked soul came upon
Bhima of incomparable prowess, who had come a little before and who was
waiting in a corner. And as an insect approacheth towards a flaming fire,
or a puny animal towards a lion, Kichaka approached Bhima, lying down in
a bed and burning in anger at the thought of the insult offered to
Krishna, as if he were the Suta’s Death. And having approached Bhima,
Kichaka possessed by lust, and his heart and soul filled with ecstacy
smilingly said, ‘O thou of pencilled eye-brows, to thee I have already
given many and various kinds of wealth from the stores earned by me, as
well as hundred maids and many fine robes, and also a mansion with an
inner apartment adorned with beauteous and lovely and youthful maid
servants and embellished by every kind of sports and amusements. And
having set all those apart for thee, I have speedily come hither. And all
on a sudden, women have begun to praise me, saying, ‘There is not in this
world any other person like unto thee in beauty and dress!’ Hearing this,
Bhima said, ‘It is well that thou art handsome, and it is well thou
praisest thyself. I think, however, that thou hadst never before this
such pleasurable touch! Thou hast an acute touch, and knowest the ways of
gallantry. Skilled in the art of love-making, thou art a favourite with
women. There is none like thee in this world!’”
Vaisampayana continued, “Saying this, that son of Kunti, the
mighty-armed Bhima of terrible prowess, suddenly rose up, and laughingly
said, ‘Thy sister, O wretch, shall today behold thee dragged by me to the
ground, like a mighty elephant, huge as a mountain, dragged to the ground
by a lion. Thyself slain Sairindhri will live in peace, and we, her
husbands, will also live in peace.’ Saying this, the mighty Bhima seized
Kichaka by the hairs of his head, which were adorned with garlands. And
thus seized with force by the hair, that foremost of mighty persons,
Kichaka, quickly freed his hair and grasped the arms of Bhima. And then
between those lions among men, fired with wrath, between that chief of
the Kichaka clan, and that best of men, there ensued a hand-to-hand
encounter, like that between two powerful elephants for a female elephant
in the season of spring, or like that which happened in days of yore
between those lions among monkeys, the brothers Vali and Sugriva. And
both equally infuriate and both eager for victory, both those combatants
raised their arms resembling snakes furnished with five hoods, and
attacked each other with their nails and teeth, wrought up to frenzy of
wrath. Impetuously assailed by the powerful Kichaka in that encounter,
the resolute Bhima did not waver a single step. And locked in each
other’s embraces and dragging each other, they fought on like two mighty
bulls. And having nails and teeth for their weapons, the encounter
between them was fierce and terrible like that of two furious tigers. And
felling each other in fury, they encountered each other like a couple of
elephants with rent temples. And the mighty Bhima then seized Kichaka,
and Kichaka, that foremost of strong persons threw Bhima down with
violence. And as those mighty combatants fought on, the crash of their
arms produced a loud noise that resembled the clatter of splitting
bamboos. Then Vrikodara throwing Kichaka down by main force within the
room, began to toss him about furiously even as a hurricane tosseth a
tree. And attacked thus in battle by the powerful Bhima, Kichaka grew
weak and began to tremble. For all that, however, he tugged at the
Pandava to the best of his power. And attacking Bhima, and making him
wave a little, the mighty Kichaka struck him with his knees and brought
him down to the ground. And overthrown by the powerful Kichaka, Bhima
quickly rose up like Yama himself with mace in hand. And thus that
powerful Suta and the Pandava, intoxicated with strength and challenging
each other, grappled with each other at midnight in that solitary place.
And as they roared at each other in wrath, that excellent and strong
edifice began to shake every moment. And slapped on the chest by the
mighty Bhima, Kichaka fired with wrath moved not a single pace. And
bearing for a moment only that onslaught incapable of being born on
earth, the Suta, overpowered by Bhima’s might, became enfeebled. And
seeing him waning weak, Bhima endued with great strength forcibly drew
Kichaka towards his breast, and began to press hard. And breathing hard
again and again in wrath, that best of victors, Vrikodara, forcibly
seized Kichaka by the hair. And having seized Kichaka, the mighty Bhima
began to roar like a hungry tiger that hath killed a large animal. And
finding him exceedingly exhausted, Vrikodara bound him fast with his
arms, as one binds a beast with a cord. And then Bhima began for a long
while, to whirl the senseless Kichaka, who began to roar frightfully like
a broken trumpet.[17] And in order to pacify Krishna’s wrath Vrikodara
grasped Kichaka’s throat with his arms and began to squeeze it. And
assailing with his knees the waist of that worst of the Kichakas, all the
limbs of whose body had been broken into fragments and whose eye-lids
were closed, Vrikodara slew him, as one would slay a beast. And beholding
Kichaka entirely motionless, the son of Pandu began to roll him about on
the ground. And Bhima then said, ‘Slaying this wretch who intended to
violate our wife,--this thorn in the side of Sairindhri, I am freed from
the debt I owed to my brothers, and have attained perfect peace.’ And
having said this, that foremost of men, with eyes red in wrath,
relinquished his hold of Kichaka, whose dress and ornaments had been
thrown off his person, whose eyes were rolling, and whose body was yet
trembling. And that foremost of mighty persons, squeezing his own hands,
and biting his lips in rage, again attacked his adversary and thrust his
arms and legs and neck and head into his body like the wielder of the
Pinaka reducing into shapeless mass the deer, which form sacrifice had
assumed in order to escape his ire. And having crushed all his limbs,
and reduced him into a ball of flesh, the mighty Bhimasena showed him
unto Krishna. And endued with mighty energy that hero then addressed
Draupadi, that foremost of all women, saying, ‘Come princess of Panchala,
and see what hath become of that lustful wretch!’ And saying this, Bhima
of terrible prowess began to press with his feet the body of that wicked
wight. And lighting a torch then and showing Draupadi the body of
Kichaka, that hero addressed her, saying, ‘O thou of tresses ending in
beautiful curls, those that solicit thee, endued as thou art with an
excellent disposition and every virtue, will be slain by me even as this
Kichaka hath been, O timid one.’ And having accomplished that difficult
task so highly agreeable to Krishna--having indeed slain Kichaka and
thereby pacified his wrath, Bhima bade farewell to Krishna, the daughter
of Drupada, and quickly went back to the kitchen. And Draupadi also, that
best of women, having caused Kichaka to be slain had her grief removed
and experienced the greatest delight. And addressing the keepers of the
dancing-hall, she said, ‘Come ye and behold Kichaka who had violated
after other people’s wives lieth down here, slain by my Gandharva
husbands.’ And hearing these words the guards of the dancing hall soon
came by thousands to that spot, torches in hand. And repairing to that
room, they beheld the lifeless Kichaka thrown on the ground, drenched
with blood. And beholding him without arms and legs, they were filled
with grief. And as they gazed at Kichaka, they were struck with
amazement. And seeing that superhuman act, viz., the overthrow of
Kichaka, they said, ‘Where is his neck, and where are his legs?’ And
beholding him in this plight they all concluded that he had been killed
by a Gandharva.’”
SECTION XXIII
Vaisampayana said, “Then all the relatives of Kichaka, arriving at that
place, beheld him there and began to wail aloud, surrounding him on all
sides. And beholding Kichaka with every limb mangled, and lying like a
tortoise dragged to dry ground from the water, all of them were overcome
with exceeding fright, and the bristles of their bodies stood on end. And
seeing him crushed all over by Bhima, like a Danava by Indra, they
proceeded to take him outside, for performing his funeral obsequies. And
then those persons of the Suta clan thus assembled together espied
Krishna of faultless limbs hard by, who stood reclining on a pillar. And
all the Kichakas assembled there, exclaimed, ‘Let this unchaste woman be
slain for whom Kichaka hath himself lost his life. Or, without slaying
her here, let us cremate her with him that had lusted after her,--for it
behoveth us to accomplish in every way what is agreeable to that deceased
son of Suta.’ And then they addressed Virata, saying, ‘It is for her sake
that Kichaka hath lost his life. Let him, therefore, be cremated along
with her. It behoveth thee to grant this permission.’ Thus addressed by
them, king Virata, O monarch, knowing fully well the prowess of the Suta
gave his assent to Sairindhri being burnt along with the Suta’s son. And
at this, the Kichakas approaching the frightened and stupefied Krishna of
lotus-like eyes, seized her with violence. And binding that damsel of
slender waist and placing her upon the bier, they set out with great
energy towards the cemetery. And, O king, while thus forcibly carried
towards the cemetery by those sons of the Suta tribe, the blameless and
chaste Krishna living under the protections of her lords, then wailed
aloud for the help of her husbands, saying, ‘Oh, let Jaya, and Jayanta,
and Vijaya and Jayatsena, and Jayatvala listen to my words. The Sutas are
taking me away. Let those illustrious Gandharvas endued with speed of
hand, the clatter of whose cars is loud and the twang of whose bowstrings
in the midst of the mighty conflict are heard like the roar of thunder,
listen to my words,--the Sutas are taking me away!’”
Vaisampayana continued, “Hearing those sorrowful words and lamentations
of Krishna, Bhima, without a moment’s reflection started up from his bed
and said, ‘I have heard, O Sairindhri the words thou hast spoken. Thou
hast, therefore, O timid lady, no more fear at the hands of the Sutas.’”
Vaisampayana continued, “Having said this, the mighty-armed Bhima
desirous of slaying the Kichakas, began to swell his body. And carefully
changing his attire, he went out of the palace by a wrong egress. And
climbing over a wall by the aid of a tree, he proceeded towards the
cemetery whither the Kichakas had gone. And having leapt over the wall,
and gone out of the excellent city, Bhima impetuously rushed to where the
Sutas were. And, O monarch, proceeding towards the funeral pyre he beheld
a large tree, tall as palmyra-palm, with gigantic shoulders and withered
top. And that slayer of foes grasping with his arms that tree measuring
ten Vyamas, uprooted it, even like an elephant, and placed it upon his
shoulders. And taking up that tree with trunk and branches and measuring
ten Vyamas, that mighty hero rushed towards the Sutas, like Yama himself,
mace in hand. And by the impetus of his rush[18] banians and peepals and
Kinsukas falling down on the earth lay in clusters. And beholding that
Gandharva approach them like a lion in fury, all the Sutas trembling with
fear and greatly distressed, became panic-struck. And they addressed each
other, saying, ‘Lo, the powerful Gandharva cometh hither, filled with
rage, and with an upraised tree in hand. Let Sairindhri, therefore, from
whom this danger of ours hath arisen, be set free.’ And beholding the
tree that had been uprooted by Bhimasena, they set Draupadi free and ran
breathlessly towards the city. And seeing them run away, Bhima, that
mighty son of the Wind-god, despatched, O foremost of kings, by means of
that tree, a hundred and five of them unto the abode of Yama, like the
wielder of the thunderbolt slaying the Danavas. And setting Draupadi free
from her bonds, he then, O king, comforted her. And that mighty-armed and
irrepressible Vrikodara, the son of Pandu, then addressed the distressed
princess of Panchala with face bathed in tears, saying, ‘Thus, O timid
one, are they slain that wrong thee without cause. Return, O Krishna, to
the city. Thou hast no longer any fear; I myself will go to the Virata’s
kitchen by another route.’”
Vaisampayana continued, “It was thus, O Bharata, that a hundred and five
of those Kichakas were slain. And their corpses lay on the ground, making
the place look like a great forest overspread with uprooted trees after a
hurricane. Thus fell those hundred and five Kichakas. And including
Virata’s general slain before, the slaughtered Sutas numbered one hundred
and six. And beholding that exceedingly wonderful feat, men and women
that assembled together, were filled with astonishment. And the power of
speech, O Bharata, was suspended in every one.”
SECTION XXIV
Vaisampayana said, “And beholding the Sutas slain, the citizens went to
the king, and represented unto him what had happened, saying, ‘O king,
those mighty sons of the Sutas have all been slain by the Gandharvas.
Indeed, they lie scattered on the earth like huge peaks of mountains
riven by thunder. Sairindhri also, having been set free, returneth to thy
palace in the city. Alas, O king, if Sairindhri cometh, thy entire
kingdom will be endangered. Sairindhri is endued with great beauty; the
Gandharvas also here exceedingly powerful. Men again, without doubt, are
naturally sexual. Devise, therefore, O king, without delay, such means
that in consequence of wrongs done to Sairindhri, thy kingdom may not
meet with destruction.’ Hearing those words of theirs, Virata, that lord
of hosts, said unto them, ‘Do ye perform the last rites of the Sutas. Let
all the Kichakas be burnt, in one blazing pyre with gems and fragrant
unguents in profusion.’ And filled with fear, the king then addressed his
queen Sudeshna, saying, ‘When Sairindhri comes back, do thou tell her
these words from me, ‘Blessed be thou, O fair-faced Sairindhri. Go thou
whithersoever thou likest. The king hath been alarmed, O thou of graceful
hips, at the defeat already experienced at the hands of the Gandharvas.
Protected as thou art by the Gandharvas, I dare not personally say all
this to thee. A woman, however, cannot offend, and it is for this that I
tell thee all this through a woman.’”
Vaisampayana continued, “Thus delivered by Bhimasena after the slaughter
of the Sutas, the intelligent and youthful Krishna relieved from all her
fears, washed her limbs and clothes in water, and proceeded towards the
city, like a doe frightened by a tiger. And beholding her, the citizens,
O king, afflicted with the fear of the Gandharvas fled in all directions.
And some of them went so far as to shut their eyes. And then, O king at
the gate of the kitchen, the princess of Panchala saw Bhimasena staying,
like an infuriate elephant of gigantic proportions. And looking upon him
with wonder-expanded eyes, Draupadi, by means of words intelligible to
them alone, said, ‘I bow unto that prince of the Gandharvas, who hath
rescued me.’ At these words of her, Bhima said, ‘Hearing these words of
hers in obedience to whom those persons were hitherto living in the city,
they will henceforth range here, regarding themselves as freed from the
debt.’”[19]
Vaisampayana continued, “Then she beheld the mighty-armed Dhananjaya, in
the dancing-hall instructing king Virata’s daughters in dancing. And
issuing with Arjuna from the dancing-hall, all those damsels came to
Krishna who had arrived there, and who had been persecuted so sorely, all
innocent though she was. And they said, ‘By good luck also it is, O
Sairindhri, that thou hast been delivered from thy dangers. By good luck
it is that thou hast returned safe. And by good luck also it is that
those Sutas have been slain that had wronged thee, innocent though thou
art.’ Hearing this, Vrihannala said, ‘How hast thou, O Sairindhri, been
delivered? And how have those sinful wretches been slain? I wish to learn
all this from thee exactly as it occurred.’ Sairindhri replied, ‘O
blessed Vrihannala, always passing thy days happily in the apartments of
the girls, what concern hast thou with Sairindhri’s fate to say? Thou
hast no grief to bear that Sairindhri hath to bear! It is for this, that
thou askest me thus, distressed as I am in ridicule.’ Thereat Vrihannala
said, ‘O blessed one, Vrihannala also hath unparalleled sorrows of her
own. She hath become as low as a brute. Thou dost not, O girl, understand
this. I have lived with thee, and thou, too hast lived with us. When,
therefore, thou art afflicted with misery, who is it that will not, O
thou of beautiful hips, feel it? But no one can completely read another’s
heart. Therefore it is, O amiable one, that thou knowest not my heart!’”
Vaisampayana continued, “Then Draupadi, accompanied by those girls
entered the royal abode, desirous of appearing before Sudeshna. And when
she came before the queen, Virata’s wife addressed her at the command of
the king, saying, ‘Do thou, O Sairindhri, speedily go whithersoever thou
likest. The king, good betide thee, hath been filled with fear at this
discomfiture at the hands of the Gandharvas. Thou art, O thou of graceful
eye-brows, young and unparalleled on earth in beauty. Thou art, besides,
an object of desire with men. The Gandharvas again, are exceedingly
wrathful.’ Thereat Sairindhri said, ‘O beauteous lady, let the king
suffer me to live here for only thirteen days more. Without doubt, the
Gandharvas also will be highly obliged at this. They will then convey me
hence and do what would be agreeable to Virata. Without doubt, the king,
by doing this, with his friends, will reap great benefit.’”
SECTION XXV
Vaisampayana said, “At the slaughter of Kichaka and brothers, people, O
king, thinking of this terrible feat, were filled with surprise. And in
the city and the provinces it was generally bruited about that for
bravery the king’s Vallava and Kichaka were both mighty warriors. The
wicked Kichaka, however, had been an oppressor of men and a dishonourer
of other people’s wives. And it was for this that wicked of sinful soul
had been slain by the Gandharvas. And it was thus, O king, that people
began to speak, from province to province of the invincible Kichaka, that
slayer of hostile ranks.
“Meanwhile, the spies employed by Dhritarashtra’s son, having searched
various villages and towns and kingdoms and done all that they had been
commanded to do and completed their examination, in the manner directed,
of the countries indicated in their orders, returned to Nagarupa,
gratified with at least one thing that they had learnt.[20] And seeing
Dhritarashtra’s son king Duryodhana of the Kuru race seated in his court
with Drona and Karna and Kripa, with the high-souled Bhishma, his own
brothers, and those great warriors--the Trigartas, they addressed him,
saying, ‘O lord of men, great hath been the care always bestowed by us in
the search after the sons of Pandu in that mighty forest. Searched have
we through the solitary wilderness abounding with deer and other animals
and overgrown with trees and creepers of diverse kind. Searched have we
also in arbours of matted woods and plants and creepers of every species,
but we have failed in discovering that track by which Pritha’s son of
irrepressible energy may have gone. Searched have we in these and other
places for their foot-prints. Searched have we closely, O king, on
mountain tops and in inaccessible fastnesses, in various kingdoms and
provinces teeming with people, in encampments and cities. No trace have
yet been found of the sons of Pandu. Good betide thee, O bull among men,
it seems that they have perished without leaving a mark behind. O
foremost of warriors, although we followed in the track of those
warriors, yet, O best of men, we soon lost their footprints and do not
know their present residence. O lord of men, for some time we followed in
the wake of their charioteers. And making our inquiries duly, we truly
ascertained what we desired to know. O slayer of foes, the charioteers
reached Dwaravati without the sons of Pritha among them. O king, neither
the sons of Pandu, nor the chaste Krishna, are in that city of Yadavas. O
bull of the Bharata race, we have not been able to discover either their
track or their present abode. Salutations to thee, they are gone for
good. We are acquainted with the disposition of the sons of Pandu and
know something of the feats achieved by them. It behoveth thee,
therefore, O lord of men, to give us instructions, O monarch, as to what
we should next do in the search after the sons of Pandu. O hero, listen
also to these agreeable words of ours, promising great good to thee. King
Matsya’s commander, Kichaka of wicked soul, by whom the Trigartas, O
monarch, were repeatedly vanquished and slain with mighty force, now
lieth low on the ground with all his brothers, slain, O monarch, by
invisible Gandharvas during the hours of darkness, O thou of unfading
glory. Having heard this delightful news about the discomfiture of our
enemies, we have been exceedingly gratified, O Kauravya. Do thou now
ordain what should next be done.’”
SECTION XXVI
(Go-harana Parva)
Vaisampayana said, “Having listened to these words of his spies, king
Duryodhana reflected inwardly for some time and then addressed his
courtiers, saying, ‘It is difficult to ascertain the course of events
definitely. Discern ye all, therefore, whither the sons of Pandu have
gone, of this thirteenth year which they are to pass undiscovered by us
all, the greater part hath already expired. What remains is by much the
smaller. If, indeed, the sons of Pandu can pass undiscovered what remains
of this year, devoted to the vow of truth as they are, they will then
have fulfilled their pledge. They will then return like mighty elephants
with temporal juice trickling down, or like snakes of virulent poison.
Filled with wrath, they will, without doubt, be inflicters of terrible
chastisement on the Kurus. It behoveth ye, therefore, to make such
efforts without loss of time as may induce the sons of Pandu, acquainted
as they are with the proprieties of time, and staying as they now are in
painful disguise, to re-enter the woods suppressing their rage. Indeed,
adopt ye such means as may remove all causes of quarrel and anxiety from
the kingdom, making it tranquil and foeless and incapable of sustaining a
diminution of territory.’ Hearing these words of Duryodhana, Karna said,
‘Let other spies, abler and more cunning, and capable of accomplishing
their object, quickly go hence, O Bharata. Let them, well-disguised,
wander through swelling kingdoms and populous provinces, prying into
assemblies of the learned and delightful retreats of provinces. In the
inner apartments of palaces, in shrines and holy spots, in mines and
diverse other regions, the sons of Pandu should be searched after with
well-directed eagerness. Let the sons of Pandu who are living in disguise
be searched after by well-skilled spies in large numbers, devoted to
their work, themselves well-disguised, and all well-acquainted with the
objects of their search. Let the search be made on the banks of rivers,
in holy regions, in villages and towns, in retreats of ascetics, in
delightful mountains and mountain-caves.’ When Karna ceased, Duryodhana’s
second brother Dussasana, wedded to a sinful disposition, then addressed
his eldest brother and said, ‘O monarch, O lord of men, let those spies
only in whom we have confidence, receiving their rewards in advance, once
more go after the search. This and what else hath been said by Karna have
our fullest approval. Let all the spies engage themselves in the search
according to the directions already given. Let these and others engage in
the search from province to province according to approved rules. It is
my belief, however, that the track the Pandavas have followed or their
present abode or occupation will not be discovered. Perhaps, they are
closely concealed; perhaps, they have gone to the other side of the
ocean. Or, perhaps, proud as they are of their strength and Courage, they
have been devoured by wild beasts; or perhaps, having been overtaken by
some unusual danger, they have perished for eternity. Therefore, O prince
of the Kuru race, dispelling all anxieties from thy heart, achieve what
thou wilt, always acting according to thy energy.’”
SECTION XXVII
Vaisampayana said, “Endued with mighty energy and possessed of great
discernment, Drona then said, ‘Persons like the sons of Pandu never
perish nor undergo discomfiture. Brave and skilled in every science,
intelligent and with senses under control, virtuous and grateful and
obedient to the virtuous Yudhishthira, ever following in the wake of
their eldest brother who is conversant with the conclusions of policy and
virtue and profit, who is attached to them as a father, and who strictly
adhereth to virtue and is firm in truth,--persons like them that are thus
devoted to their illustrious and royal brother, who gifted with great
intelligence, never injureth any body and who in his turn himself obeyeth
his younger brothers, never perish in this way. Why, then, should not
(Yudhishthira) the son of Pritha possessing a knowledge of policy, be
able to restore the prosperity of his brothers who are so obedient and
devoted and high-souled? It is for this that they are carefully waiting
for the arrival of their opportunity. Men such as these never perish.
This is what I see by my intellect. Do, therefore, quickly and without
loss of time, what should now be done, after proper reflection. And let
also the abode which the sons of Pandu with souls under control as
regards every purpose of life, are to occupy, be now settled. Heroic and
sinless and possessed of ascetic merit, the Pandavas are difficult to be
discovered (within the period of non-discovery). Intelligent and
possessed of every virtue, devoted to truth and versed in the principles
of policy, endued with purity and holiness, and the embodiment of
immeasurable energy, the son of Pritha is capable of consuming (his foes)
by a glance alone of his eyes. Knowing all this, do what is proper. Let
us, therefore, once more search after them, sending Brahmanas and
Charanas, ascetics crowned with success, and others of this kind who may
have a knowledge of those heroes!’”
SECTION XXVIII
Vaisampayana said, “Then that grandsire of the Bharatas, Bhishma the son
of Santanu, conversant with the Vedas, acquainted with the proprieties of
time and place, and possessing a knowledge of every duty of morality,
after the conclusion of Drona’s speech, applauded the words of the
preceptor and spake unto the Bharatas for their benefit these words
consistent with virtue, expressive of his attachment to the virtuous
Yudhishthira, rarely spoken by men that are dishonest, and always meeting
with the approbation of the honest. And the words that Bhishma spake were
thoroughly impartial and worshipped by the wise. And the grandsire of the
Kurus said, ‘The words that the regenerate Drona acquainted with the
truth of every affair hath uttered, are approved by me. I have no
hesitation in saying so. Endued with every auspicious mark, observant of
virtuous vows, possessed of Vedic lore, devoted to religious observances,
conversant with various sciences, obedient to the counsels of the aged,
adhering to the vow of truth, acquainted with the proprieties of time,
observant of the pledge they have given (in respect of their exile), pure
in their behaviour, ever adhering to the duties of the Kshatriya order,
always obedient to Kesava, high-souled, possessed of great strength, and
ever bearing the burthens of the wise, those heroic ones can never wither
under misfortune. Aided by their own energy, sons of Pandu who are now
leading a life of concealment in obedience to virtue, will surely never
perish. It is even this that my mind surmiseth. Therefore, O Bharata, I
am for employing the aid of honest counsel in our behaviour towards the
sons of Pandu. It would not be the policy of any wise man to cause them
to be discovered now by means of spies,[21] what we should do unto the
sons of Pandu, I shall say, reflecting with the aid of the intellect.
Know that I shall say nothing from ill will to thee. People like me
should never give such counsels to him that is dishonest, for only
counsels (like those I would give) should be offered unto them that are
honest. Counsels, however, that are evil, should under no circumstances
be offered. He, O child, that is devoted to truth and obedient to the
aged, he, indeed, that is wise, while speaking in the midst of an
assembly, should under all circumstances speak the truth, if the
acquisition of virtue be an object with him. I should, therefore, say
that I think differently from all those people here, in respect of the
abode of Yudhishthira the just in this the thirteenth year of his exile.
The ruler, O child, of the city or the province where king Yudhishthira
resides cannot have any misfortune. Charitable and liberal and humble and
modest must the people be of the country where king Yudhishthira resides.
Agreeable in speech, with passions under control, observant of truth,
cheerful, healthy, pure in conduct, and skilful in work must the people
be of the country where king Yudhishthira resides. The people of the
place, where Yudhishthira is, cannot be envious or malicious, or vain, or
proud, but must all adhere to their respective duties. Indeed, in the
place where Yudhishthira resides, Vedic hymns will be chanted all around,
sacrifices will be performed, the last full libations will always be
poured, [22] and gifts to Brahmanas will always be in profusion. There
the clouds, without doubt, pour abundant rain, and furnished with good
harvest the country will ever be without fear. There the paddy will not
be without grain, fruits will not be bereft of juice, floral garlands
will not be without fragrance, and the conversation of men will always be
full of agreeable words. There where king Yudhishthira resides, the
breezes will be delicious, the meetings of men will always be friendly,
and cause of fear there will be none. There kine will be plentiful,
without any of them being lean-fleshed or weak, and milk and curds and
butter will all be savoury and nutritious. There where king Yudhishthira
resides, every kind of corn will be full of nutrition and every edible
full of flavour. There where king Yudhishthira resides, the objects of
all the senses, viz.,--taste, touch, smell, and hearing, will be endued
with excellent attributes. There where king Yudhishthira resides, the
sights and scenes will be gladdening. And the regenerate ones of that
place will be virtuous and steady in observing their respective duties.
Indeed, in the country where the sons of Pandu may have taken up their
abode during this thirteenth year of their exile, the people will be
contented and cheerful, pure in conduct and without misery of any kind.
Devoted to gods and guests and the worship of these with their whole
soul, they will be fond of giving away, and filled with great energy,
they will all be observant of eternal virtue. There where king
Yudhishthira resides, the people, eschewing all that is evil, will be
desirous of achieving only what is good. Always observant of sacrifices
and pure vows, and hating untruth in speech, the people of the place
where king Yudhishthira may reside will always be desirous of obtaining
what is good, auspicious and beneficial. There where Yudhishthira
resides, the people will certainly be desirous of achieving what is good,
and their hearts will always incline towards virtue, and their vows being
agreeable they themselves are ever-engaged in the acquisition of
religious merit. O child, that son of Pritha in whom are intelligence and
charity, the highest tranquillity and undoubted forgiveness, modesty and
prosperity, and fame and great energy and a love for all creatures, is
incapable of being found out (now that he hath concealed himself) even by
Brahmanas, let alone ordinary persons. The wise Yudhishthira is living in
close disguise in regions whose characteristics I have described.
Regarding his excellent mode of life, I dare not say anything more.
Reflecting well upon all this, do without loss of time what thou mayst
think to be beneficial, O prince of the Kuru race, if indeed, thou hast
any faith in me.’”
SECTION XXIX
Vaisampayana said, “Then Saradwata’s son, Kripa said, ‘What the aged
Bhishma hath said concerning the Pandavas is reasonable, suited to the
occasion, consistent with virtue and profit, agreeable to the ear,
fraught with sound reason, and worthy of him. Listen also to what I would
say on this subject. It behoveth thee to ascertain the track they have
followed and their abode also by means of spies,[23] and to adopt that
policy which may bring about thy welfare. O child, he that is solicitous
of his welfare should not disregard even an ordinary foe. What shall I
say, then, O child, of the Pandavas who are thorough masters of all
weapons in battle. When, therefore, the time cometh for the reappearance
of the high-souled Pandavas, who, having entered the forest,[24] are now
passing their days in close disguise, thou shouldst ascertain thy
strength both in thy own kingdom and in those of other kings. Without
doubt, the return of the Pandavas is at hand. When their promised term of
exile is over, the illustrious and mighty sons of Pritha, endued with
immeasurable prowess, will come hither bursting with energy. Do thou,
therefore, in order to conclude an advantageous treaty with them, have
recourse to sound policy and address thyself to increase thy forces and
improve the treasury. O child, ascertaining all these, reckon thou thy
own strength in respect of all thy allies weak and strong.[25]
Ascertaining the efficiency, and weakness, and indifference of thy
forces, as also who amongst them are well-affected and who are
disaffected, we should either fight the foe or make treaty with him.
Having recourse to the arts of conciliation, disunion, chastisement,
bribery, presents and fair behaviour, attack thy foes and subdue the weak
by might, and win over thy allies and troops and by soft speeches. When
thou hast (by these means) strengthened thy army and filled thy treasury,
entire success will be thine. When thou hast done all this, thou wilt be
able to fight with powerful enemies that may present themselves, let
alone the sons of Pandu deficient in troops and animals of their own. By
adopting all these expedients according to the customs of thy order, thou
wilt, O foremost of men, attain enduring happiness in due time!’”
SECTION XXX
Vaisampayana said, “Discomfited before, O monarch, many a time and oft
by Matsya’s Suta Kichaka aided by the Matsyas and the Salyas, the mighty
king of the Trigartas, Susarman, who owned innumerable cars, regarding
the opportunity to be a favourable one, then spoke the following words
without losing a moment. And, O monarch, forcibly vanquished along with
his relatives by the mighty Kichaka, king Susarman, eyeing Karna in
askance, spoke these words unto Duryodhana, ‘My kingdom hath many a time
been forcibly invaded by the king of the Matsyas. The mighty Kichaka was
that king’s generalissimo. Crooked and wrathful and of wicked soul, of
prowess famed over all the world, sinful in deeds and highly cruel, that
wretch, however, hath been slain by the Gandharvas. Kichaka being dead,
king Virata, shorn of pride and his refuge gone, will, I imagine, lose
all courage I think, we ought now to invade that kingdom, if it pleases
thee, O sinless one, as also the illustrious Karna and all the Kauravas.
The accident that hath happened is, I imagine, a favourable one for us.
Let us, therefore, repair to Virata’s kingdom abounding in corn. We will
appropriate his gems and other wealth of diverse kinds, and let us go to
share with each other as regards his villages and kingdom. Or, invading
his city by force, let us carry off by thousands his excellent kine of
various species. Uniting, O king, the forces of the Kauravas and the
Trigartas, let us lift his cattle in droves. Or, uniting our forces well,
we will check his power by forcing him to sue for peace. Or, destroying
his entire host, we will bring Matsya under subjection. Having brought
him under subjection by just means, we will live in our kingdom happily,
while thy power also will, without doubt, be enhanced.’ Hearing these
words of Susarman, Karna addressed the king, saying, ‘Susarman hath
spoken well; the opportunity is favourable and promises to be profitable
to us. Therefore, if it pleases thee, O sinless one, let us, drawing up
our forces in battle array and marshalling them in divisions, speedily
set out. Or, let the expedition be managed as Saradwata’s son Kripa, the
preceptor Drona, and the wise and aged grandsire of the Kurus may think.
Consulting with each other, let us, O lord of earth, speedily set out to
attain our end. What business have we with the sons of Pandu, destitute
as they are of wealth, might, and prowess? They have either disappeared
for good or have gone to the abode of Yama. We will, O king, repair
without anxiety to Virata’s city, and plunder his cattle and other wealth
of diverse kinds.’”
Vaisampayana continued, “Accepting these words of Karna, the son of
Surya, king Duryodhana speedily commanded his brother Dussasana, born
immediately after him and always obedient to his wishes, saying,
‘Consulting with the elders, array without delay, our forces. We will,
with all the Kauravas go to the appointed place. Let also the mighty
warrior, king Susarman, accompanied by a sufficient force with vehicles
and animals, set out with the Trigartas for the dominions of Matsyas. And
let Susarman proceed first, carefully concealing his intention. Following
in their wake, we will set out the day after in close array, for the
prosperous dominions of king Matsya. Let the Trigartas, however, suddenly
repair to the city of Virata, and coming upon the cowherds, seize that
immense wealth (of kine). We also marching in two divisions, will seize
thousands of excellent kine furnished with auspicious marks.’”
Vaisampayana continued, “Then, O Lord of earth, those warriors, the
Trigartas, accompanied by their infantry of terrible prowess, marched
towards the south-eastern direction, intending to wage hostilities with
Virata from the desire of seizing his kine. And Susarman set out on the
seventh day of the dark fortnight for seizing the kine. And then, O king,
on the eighth day following of the dark fortnight, the Kauravas also
accompanied by all their troops, began to seize the kine by thousands.”
SECTION XXXI
Vaisampayana said, “O mighty king, entering into king Virata’s service,
and dwelling in disguise in his excellent city, the high-souled Pandavas
of immeasurable prowess, completed the promised period of non-discovery.
And after Kichaka had been slain, that slayer of hostile heroes, the
mighty king Virata began to rest his hopes on the sons of Kunti. And it
was on the expiry of the thirteenth year of their exile, O Bharata, that
Susarman seized Virata’s cattle by thousands. And when the cattle had
been seized, the herdsman of Virata came with great speed to the city,
and saw his sovereign, the king of Matsyas, seated on the throne in the
midst of wise councillors, and those bulls among men, the sons of Pandu,
and surrounded by brave warriors decked with ear-rings and bracelets. And
appearing before that enhancer of his dominion--King Virata seated in
court--the herdsman bowed down unto him, and addressed him, saying, ‘O
foremost of kings, defeating and humiliating us in battle along with our
friends the Trigartas are seizing thy cattle by hundreds and by
thousands. Do thou, therefore, speedily rescue them. Oh, see that they
are not lost to thee.’ Hearing these words, the king arrayed for battle
the Matsya force abounding in cars and elephants and horses and infantry
and standards. And kings and princes speedily put on, each in its proper
place,[26] their shining and beautiful armour worthy of being worn by
heroes. And Virata’s beloved brother, Satanika, put on a coat of mail
made of adamantine steel, adorned with burnished gold. And Madiraksha,
next in birth to Satanika, put on a strong coat of mail plated with
gold[27] and capable of resisting every weapon. And the coat of mail that
the king himself of the Matsyas put on was invulnerable and decked with a
hundred suns, a hundred circles, a hundred spots, and a hundred eyes. And
the coat of mail that Suryadatta[28] put on was bright as the sun, plated
with gold, and broad as a hundred lotuses of the fragrant (Kahlara)
species. And the coat of mail that Virata’s eldest son, the heroic
Sanksha, put on was impenetrable and made of burnished steel, and decked
with a hundred eyes of gold. And it was thus that those god-like and
mighty warriors by hundreds, furnished with weapons, and eager for
battle, each donned his corselet. And then they yoked unto their
excellent cars of white-hue steeds equipped in mail. And then was
hoisted Matsya’s glorious standard on his excellent car decked with gold
and resembling the sun or the moon in its effulgence. And other Kshatriya
warriors also raised on their respective cars gold-decked standards of
various shapes and devices. And king Matsya then addressed his brother
Satanika born immediately after him, saying, ‘Kanka and Vallava and
Tantripala and Damagranthi of great energy will, as it appears to me
fight, without doubt. Give thou unto them cars furnished with banners and
let them case their persons in beautiful coats of mail that should be
both invulnerable and easy to wear. And let them also have weapons.
Bearing such martial forms and possessed of arms resembling the trunk of
mighty elephants, I can never persuade myself that they cannot fight.’
Hearing these words of the king, Satanika, O monarch, immediately ordered
cars for those sons of Pritha, viz., the royal Yudhishthira, and Bhima,
and Nakula, and Sahadeva, and commanded by the king, the charioteers,
with cheerful hearts and keeping loyalty in view, very soon got cars
ready (for the Pandavas). And those repressers of foes then donned those
beautiful coats of mail, invulnerable and easy to wear, that Virata had
ordered for those heroes of spotless fame. And mounted on cars yoked with
good steeds, those smiters of hostile ranks, those foremost of men, the
sons of Pritha, set out with cheerful hearts. Indeed, those mighty
warriors skilled in fight, those bulls of the Kuru race and sons of
Pandu, those four heroic brothers possessed of prowess incapable of being
baffled, mounting on cars decked with gold, together set out, following
Virata’s wake. And infuriate elephants of terrible mien, full sixty years
of age, with shapely tusks and rent temples and juice trickling down and
looking (on that account) like cloud pouring rain and mounted by trained
warriors skilled in fight, followed the king like unto moving hills. And
the principal warriors of Matsya who cheerfully followed the king had
eight thousand cars, a thousand elephants and sixty thousand horses. And,
O bull among the Bharatas, that force of Virata, O king, as it marched
forth marking the footprints of the cattle looked exceedingly beautiful.
And on its march that foremost of armies owned by Virata, crowded with
soldiers armed with strong weapons, and abounding in elephants, horses
and cars, looked really splendid.”
SECTION XXXII
Vaisampayana said, “Marching out of the city, those heroic smiters the
Matsyas, arrayed in order of battle, overtook the Trigartas when the sun
had passed the meridian. And both excited to fury and both desirous of
having the king, the mighty Trigartas and the Matsyas, irrepressible in
battle, sent up loud roars. And then the terrible and infuriate elephants
ridden over by the skilful combatants of both sides were urged on with
spiked clubs and hooks. And the encounter, O king, that took place when
the sun was low in the horizon, between the infantry and cavalry and
chariots and elephants of both parties, was like unto that of old between
the gods and the Asuras, terrible and fierce and sufficient for making
one’s hair stand on end and calculated to increase the population of
Yama’s kingdom. And as the combatants rushed against one another, smiting
and slashing, thick clouds of dust began to rise, so that nothing could
be discovered. And covered with the dust raised by the contending armies,
birds began to drop down on the earth. And the sun himself disappeared
behind the thick cloud of arrows shot, and the firmament looked bright as
if with myriads of the fireflies. And shifting their bows, the staves of
which were decked with gold, from one hand to another, those heroes began
to strike each other down, discharging their arrows right and left. And
cars encountered cars, and foot-soldiers fought with foot-soldiers, and
horse-men with horsemen, and elephants with mighty elephants. And they
furiously encountered one another with swords and axes, bearded darts and
javelins, and iron clubs. And although, O king, those mighty-armed
warriors furiously assailed one another in that conflict, yet neither
party succeeded in prevailing over the other. And severed heads, some
with beautiful noses, some with upper lips deeply gashed, some decked
with ear-rings, and some divided with wounds about the well-trimmed hair
were seen rolling on the ground covered with dust. And soon the field of
battle was overspread with the limbs of Kshatriya warriors, cut off by
means of arrows and lying like trunks of Sala trees. And scattered over
with heads decked in ear-rings, and sandal-besmeared arms looking like
the bodies of snakes, the field of battle became exceedingly beautiful.
And as cars encountered cars, and horsemen encountered horsemen, and
foot-soldiers fought with foot-soldiers, and elephants met with
elephants, the frightful dust soon became drenched with torrents of
blood. And some amongst the combatants began to swoon away, and the
warriors began to fight reckless of consideration of humanity, friendship
and relationship. And both their course and sight obstructed by the
arrowy shower, vultures began to alight on the ground. But although those
strong-armed combatants furiously fought with one another, yet the heroes
of neither party succeeded in routing their antagonists. And Satanika
having slain a full hundred of the enemy and Visalaksha full four
hundred, both those mighty warriors penetrated into the heart of the
great Trigarta host. And having entered into the thick of the Trigarta
host, those famous and mighty heroes began to deprive their antagonists
of their senses by causing a closer conflict to set in--a conflict, in
which the combatants seized one another by the hair and tore one another
with their nails.[29] And eyeing the point where the cars of the
Trigartas had been mustered in strong numbers, those heroes at last
directed their attack towards it. And that foremost of car-warriors, king
Virata also, with Suryadatta in his van and Madiraksha in his rear,
having destroyed in that conflict five hundred cars, eight hundred
horses, and five warriors on great cars, displayed various skilful
manoeuvres on his car on that field of battle. And at last the king came
upon the ruler of the Trigartas mounted on a golden chariot. And those
high-souled and powerful warriors, desirous of fighting, rushed roaring
against each like two bulls in a cow-pen. Then that bull among men,
irrepressible in battle, Susarman, the king of the Trigartas, challenged
Matsya to a single combat on car. Then those warriors excited to fury
rushed against each other on their cars and began to shower their arrows
upon each other like clouds pouring torrents of rain.[30] And enraged
with each other, those fierce warriors, both skilled in weapons, both
wielding swords and darts and maces, then moved about (on the field of
battle) assailing each other with whetted arrows. Then king Virata
pierced Susarman with ten shafts and each of his four horses also with
five shafts. And Susarman also, irresistible in battle and conversant
with fatal weapons, pierced king of Matsya with fifty whetted shafts. And
then, O mighty monarch, in consequence of the dust on the field of
battle, the soldiers of both Susarman and Matsya’s king could not
distinguish one another.”
SECTION XXXIII
Vaisampayana said, “Then, O Bharata, when the world was enveloped in
dust and the gloom of night, the warriors of both sides, without breaking
the order of battle, desisted for a while.[31] And then, dispelling the
darkness the moon arose illumining the night and gladdening the hearts of
the Kshatriya warriors. And when everything became visible, the battle
once more began. And it raged on so furiously that the combatants could
not distinguish one another. And then Trigarta’s lord, Susarman with his
younger brother, and accompanied by all his cars, rushed towards the king
of Matsya. And descending from their cars, those bulls among Kshatriyas,
the (royal) brothers, mace in hand, rushed furiously towards the cars of
the foe. And the hostile hosts fiercely assailed each other with maces
and swords and scimitars, battle-axes and bearded darts with keen edges
and points of excellent temper. And king Susarman, the lord of the
Trigartas having by his energy oppressed and defeated the whole army of
the Matsyas, impetuously rushed towards Virata himself endued with great
energy. And the two brothers having severally slain Virata’s two steeds
and his charioteer, as also those soldiers that protected his rear, took
him captive alive, when deprived of his car. Then afflicting him sorely,
like a lustful man afflicting a defenceless damsel, Susarman placed
Virata on his own car, and speedily rushed out of the field. And when the
powerful Virata, deprived of his car, was taken captive, the Matsyas,
harrassed solely by the Trigartas, began to flee in fear in all
directions. And beholding them panic-stricken, Kunti’s son, Yudhishthira,
addressed that subduer of foes, the mighty-armed Bhima, saying, ‘The king
of the Matsyas hath been taken by the Trigartas. Do thou, O mighty-armed
one, rescue him, so that he may not fall under the power of the enemy. As
we have lived happily in Virata’s city, having every desire of ours
gratified, it behoveth thee, O Bhimasena, to discharge that debt (by
liberating the king).’ Thereat Bhimasena replied, ‘I will liberate him, O
king, at thy command. Mark the feat I achieve (today) in battling with
the foe, relying solely on the might of my arms. Do thou, O king, stay
aside, along with our brothers and witness my prowess today. Uprooting
this mighty tree of huge trunk looking like a mace, I will rout the
enemy.’”
Vaisampayana continued, “Beholding Bhima casting his eyes on that tree
like a mad elephant, the heroic king Yudhishthira the just spake unto his
brother, saying, ‘Do not, O Bhima, commit such a rash act. Let the tree
stand there. Thou must not achieve such feats in a super-human manner by
means of that tree, for if thou dost, the people, O Bharata, will
recognise thee and say, This is Bhima. Take thou, therefore, some human
weapon such as a bow (and arrows), or a dart, or a sword, or a
battle-axe. And taking therefore, O Bhima, some weapon that is human,
liberate thou the king without giving anybody the means of knowing thee
truly. The twins endued with great strength will defend thy wheels.
Fighting together, O child, liberate the king of the Matsyas!’”
Vaisampayana continued, “Thus addressed, the mighty Bhimasena endued
with great speed, quickly took up an excellent bow and impetuously shot
from it a shower of arrows, thick as the downpour of a rain-charged
cloud. And Bhima then rushed furiously towards Susarman of terrible
deeds, and assuring Virata with the words--‘O good king!’ [32] said unto the
lord of the Trigartas,--‘Stay! Stay!’ Seeing Bhima like unto Yama himself
in his rear, saying, ‘Stay! Stay! Do thou witness this mighty feat,’--this
combat that is at hand!--the bull among warriors, Susarman, seriously
considered (the situation), and taking up his bow turned back, along with
his brothers. Within the twinkling of an eye, Bhima destroyed those cars
that sought to oppose him. And soon again hundreds of thousands of cars
and elephants and horses and horsemen and brave and fierce bowmen were
overthrown by Bhima in the very sight of Virata. And the hostile infantry
also began to be slaughtered by the illustrious Bhima, mace in hand. And
beholding that terrible onslaught, Susarman, irrepressible in fight,
thought within himself, ‘My brother seems to have already succumbed in
the midst of his mighty host. Is my army going to be annihilated?’ And
drawing his bow-string to his ear Susarman then turned back and began to
shoot keen-edged shafts incessantly. And seeing the Pandavas return to
the charge on their car, the Matsya warriors of mighty host, urging on
their steeds, shot excellent weapons for grinding the Trigarta soldiers.
And Virata’s son also, exceedingly exasperated began to perform
prodigious fears of valour. And Kunti’s son Yudhishthira slew a thousand
(of the foe), and Bhima showed the abode of Yama unto seven thousand. And
Nakula sent seven hundred (to their last account) by means of his shafts.
And powerful Sahadeva also, commanded by Yudhishthira, slew three hundred
brave warriors. And having slain such numbers, that fierce and mighty
warrior, Yudhishthira, with weapons upraised, rushed against Susarman.
And rushing impetuously at Susarman, that foremost of car-warriors, king
Yudhishthira, assailed him with vollies of shafts. And Susarman also, in
great rage, quickly pierced Yudhishthira with nine arrows, and each of
his four steeds with four arrows. Then, O king, Kunti’s son Bhima of
quick movements, approaching Susarman crushed his steeds. And having
slain also those soldiers that protected his rear, he dragged from the
car his antagonist’s charioteer to the ground. And seeing the king of
Trigarta’s car without a driver, the defender of his car-wheels, the
famous and brave Madiraksha speedily came to his aid. And thereat,
leaping down from Susarman’s car, and securing the latter’s mace the
powerful Virata ran in pursuit of him. And though old, he moved on the
field, mace in hand, even like a lusty youth. And beholding Susarman flee
Bhima addressed him, saying, ‘Desist, O Prince! This flight of thine is
not proper! With this prowess of thine, how couldst thou wish to carry
off the cattle by force? How also, forsaking thy follower, dost thou
droop so amidst foes?’ Thus addressed by Pritha’s son, the mighty
Susarman, that lord of countless cars saying unto Bhima, ‘Stay!
Stay!’--suddenly turned round and rushed at him. Then Bhima, the son of
Pandu, leaping down from his car, as he alone could do,[33] rushed
forward with great coolness, desirous of taking Susarman’s life. And
desirous of seizing Trigarta’s king advancing towards him, the mighty
Bhimasena rushed impetuously towards him, even like a lion rushing at a
small deer. And advancing impetuously, the mighty-armed Bhima seized
Susarman by the hair, and lifting him up in wrath, dashed him down on the
ground. And as he lay crying in agony, the mighty-armed Bhima kicked him
at the head, and placing his knee on his breast dealt him severe blows.
And sorely afflicted with that kicking, the king of Trigartas became
senseless. And when the king of the Trigartas deprived of his car, had
been seized thus, the whole Trigarta army stricken with panic, broke and
fled in all directions, and the mighty sons of Pandu, endued with modesty
and observant of vows and relying on the might of their own arms, after
having vanquished Susarman, and rescued the kine as well as other kinds
of wealth and having thus dispelled Virata’s anxiety, stood together
before that monarch. And Bhimasena then said, ‘This wretch given to
wicked deeds doth not deserve to escape me with life. But what can I do?
The king is so lenient!’ And then taking Susarman by the neck as he was
lying on the ground insensible and covered with dust, and binding him
fast, Pritha’s son Vrikodara placed him on his car, and went to where
Yudhishthira was staying in the midst of the field. And Bhima then showed
Susarman unto the monarch. And beholding Susarman in that plight, that
tiger among men king Yudhishthira smilingly addressed Bhima--that
ornament of battle,--saying, ‘Let this worst of men be set free.’ Thus
addressed, Bhima spoke unto the mighty Susarman, saying, ‘If, O wretch,
thou wishest to live, listen to those words of mine. Thou must say in
every court and assembly of men,--“I am a slave.” On this condition only I
will grant thee thy life. Verily, this is the law about the vanquished.’
Thereupon his elder brother affectionately addressed Bhima, saying, ‘If
thou regardest us as an authority, liberate this wicked wight. He hath
already become king Virata’s slave.’ And turning then to Susarman, he
said, ‘Thou art freed. Go thou a free man, and never act again in this
way.’”
SECTION XXXIV
Vaisampayana said, “Thus addressed by Yudhishthira Susarman was
overwhelmed with shame and hung down his head. And liberated (from
slavery), he went to king Virata, and having saluted the monarch, took
his departure. And the Pandavas also replying on the might of their own
arms, and endued with modesty and observant of vows, having slain their
enemies and liberated Susarman, passed that night happily on the field of
battle. And Virata gratified those mighty warriors, the sons of Kunti,
possessed of super-human prowess with wealth and honour. And Virata said,
‘All these gems of mine are now as much mine as yours. Do ye according to
your pleasure live here happily. And ye smiter of foes in battle, I will
bestow on you damsels decked with ornaments, wealth in plenty, and other
things that ye may like. Delivered from perils today by your prowess, I
am now crowned with victory. Do ye all become the lords of the Matsyas.’”
Vaisampayana continued, “And when the king of the Matsyas had addressed
them thus, those descendants of the Kurus with Yudhishthira at their
head, joining their hands, severally replied unto him saying, ‘We are
well-pleased with all that thou sayest, O monarch. We, however, have been
much gratified that thou hast today been freed from thy foes.’ Thus
answered, that foremost of kings, Virata the lord of the Matsyas, again
addressed Yudhishthira, saying, ‘Come, we will install thee in
sovereignty of the Matsyas. And we will also bestow on thee things that
are rare on earth and are objects of desire, for thou deservest
everything at our hands. O foremost of Brahmanas of the Vaiyaghra order I
will bestow on thee gems and kine and gold and rubies and pearls. I bow
unto thee. It is owing to thee that I once more behold today my sons and
kingdom. Afflicted and threatened as I had been with disaster and danger,
it is through thy prowess that I have not succumbed to the foe.’ Then
Yudhishthira again addressed the Matsyas, saying, ‘Well-pleased are we
with the delightful words that thou hast spoken. Mayst thou be ever
happy, always practising humanity towards all creatures. Let messengers
now, at thy command, speedily repair into the city, in order to
communicate the glad tidings to our friends, and proclaim thy victory.’
Hearing these words of him, king Matsya ordered the messengers, saying,
‘Do ye repair to the city and proclaim my victory in battle. And let
damsels and courtesans, decked in ornaments, come out of the city with
every kind of musical instruments.’ Hearing this command uttered by the
king of the Matsyas, the men, laying the mandate on their head, all
departed with cheerful hearts. And having repaired to the city that very
night, they proclaimed at the hour of sunrise the victory of the king
about the city-gates.”
SECTION XXXV
Vaisampayana said, “When the king of the Matsyas, anxious of recovering
the kine, had set out in pursuit of the Trigartas, Duryodhana with his
counsellors invaded the dominions of Virata. And Bhishma and Drona, and
Karna, and Kripa acquainted with the best of weapons, Aswatthaman, and
Suvala’s son, and Dussasana, O lord of men, and Vivinsati and Vikarna
and Chitrasena endued with great energy, and Durmukha and Dussaha,--these
and many other great warriors, coming upon the Matsya dominion speedily
drove off the cowherds of king Virata and forcibly took away the kine.
And the Kauravas, surrounding all sides with a multitude of cars, seized
sixty thousands of kine. And loud was the yell of woe set up by the
cowherds smitten by those warriors in that terrible conflict. And the
chief of the cowherds, greatly affrighted speedily mounted on a chariot
and set out for the city, bewailing in affliction. And entering the city
of the king, he proceeded to the palace, and speedily alighting from the
chariot, got in for relating (what had happened). And beholding the proud
son of Matsya, named Bhuminjaya, he told him everything about the seizure
of the royal kine. And he said, ‘the Kauravas are taking away sixty
thousand kine. Rise, therefore, O enhancer of the kingdom’s glory, for
bringing back thy cattle. O prince, if thou art desirous of achieving (the
kingdom’s) good set out thyself without loss of time. Indeed, the king of
the Matsyas left thee in the empty city. The king (thy father) boasteth
of thee in court, saying, “My son, equal unto me, is a hero and is the
supporter of (the glory of) my race. My son is a warrior skilled in
arrows and weapons and is always possessed of great courage.”--Oh, let
the words of that lord of men be true! O chief of herd-owners, bring thou
back the kine after vanquishing the Kurus, and consume thou their troops
with the terrific energy of thy arrows. Do thou like a leader of
elephants rushing at a herd, pierce the ranks of the foe with straight
arrows of golden wings, discharged from thy bow. Thy bow is even like a
Vina. Its two ends represent the ivory pillows; its string, the main
chord; its staff, the finger-board; and the arrows shot from it musical
notes. Do thou strike in the midst of the foe that Vina of musical
sound.[34] Let thy steeds, O lord, of silvery hue, be yoked unto thy car,
and let thy standard be hoisted, bearing the emblem of the golden lion.
Let thy keen-edged arrows endued with wings of gold, shot by thy strong
arms, obstruct the path of those kings and eclipse the very sun.
Vanquishing all the Kurus in battle like unto the wielder of the
thunderbolt defeating the Asuras, return thou again to the city having
achieved great renown. Son of Matsya’s king, thou art the sole refuge of
this kingdom, as that foremost of virtuous warriors, Arjuna is of the
sons of Pandu. Even like Arjuna of his brothers, thou art, without doubt,
the refuge of those dwelling within these dominions. Indeed, we, the
subject of this realm, have our protector in thee.’”
Vaisampayana continued, “Thus addressed by the cowherd in the presence
of the females, in words breathing courage, the prince indulging in
self-commendation within the female apartments, spoke these words.”
SECTION XXXVI
“Uttara said, ‘Firm as I am in the use of the bow, I would set out this
very day in the track of the kine if only some one skilled in the
management of horses becomes my charioteer. I do not, however, know the
man who may be my charioteer. Look ye, therefore, without delay, for a
charioteer for me that am prepared for starting. My own charioteer was
slain in the great battle that was fought from day to day for a whole
month or at least for eight and twenty nights. As soon as I get another
person conversant with the management of the steeds, I will immediately
set out, hoisting high my own standard. Penetrating into the midst of the
hostile army abounding with elephants and horses and chariots, I will
bring back the kine, having vanquished the Kurus who are feeble in
strength and weak in weapons. Like a second wielder of the thunderbolt
terrifying the Danavas, I will bring back the kine this very moment,
affrighting in battle Duryodhana and Bhishma and Karna and Kripa and
Drona with his son, and other mighty bowmen assembled for fight. Finding
none (to oppose), the Kurus are taking away the kine. What can I do when
I am not there? The assembled Kurus shall witness my prowess today. And
they shall say unto one another, “Is it Arjuna himself who is opposing
us?”’”
Vaisampayana continued, “Having heard these words spoken by the
prince, Arjuna fully acquainted with the import of everything, after a
little while cheerfully spake in private unto his dear wife of faultless
beauty, Krishna, the princess of Panchala, Drupada’s daughter of slender
make, sprung from the (sacrificial) fire and endued with the virtues of
truthfulness and honesty and ever attentive to the good of her husbands.
And the hero said, ‘Do thou, O beauteous one, at my request say unto
Uttara without delay, “This Vrihannala was formerly the accomplished
resolute charioteer of Pandu’s son (Arjuna). Tried in many a great
battle, even he will be thy charioteer.”’”
Vaisampayana continued, “Hearing these words uttered by the prince over
and over again in the midst of the women, Panchali could not quietly bear
those allusions to Vibhatsu. And bashfully stepping out from among the
women, the poor princess of Panchala gently spake unto him these words,
‘The handsome youth, looking like a mighty elephant and known by the name
of Vrihannala, was formerly the charioteer of Arjuna. A disciple of that
illustrious warrior, and inferior to none in use of the bow, he was known
to me while I was living with the Pandavas. It was by him that the reins
were held of Arjuna’s excellent steeds when Agni consumed the forest of
Khandava. It was with him as charioteer that Partha conquered all
creatures at Khandava-prastha. In fact, there is no charioteer equal unto
him.’
“Uttara said, ‘Thou knowest, O Sairindhri, this youth. Thou knowest, what
this one of the neuter sex may or may not be, I cannot, however, O
blessed one, myself request Vrihannala to hold the reins of my horses.’
“Draupadi said, ‘Vrihannala, O hero, will without doubt, obey the words
of thy younger sister[35]--that damsel of graceful hips. If he consents
to be thy charioteer, thou wilt, without doubt, return, having vanquished
the Kurus and rescued thy kine.’
“Thus addressed by the Sairindhri, Uttara spake unto his sister, ‘Go
thyself, O thou of faultless beauty, and bring Vrihannala hither.’ And
despatched by her brother, she hastily repaired to the dancing-hall where
that strong-armed son of Pandu was staying in disguise.’”
SECTION XXXVII
Vaisampayana said, “Thus despatched by her elder brother, the far-famed
daughter of king Matsya, adorned with a golden necklace, ever obedient to
her brother and possessed of a waist slender as that of the wasp,[36]
endued with the splendour of Lakshmi herself,[37] decked with the plumes
of the peacock of slender make and graceful limbs, her hips encircled by
a zone of pearls, her eye-lashes slightly curved, and her form endued
with every grace, hastily repaired to the dancing-hall like a flash of
lightning rushing towards a mass of dark clouds.[38] And the faultless
and auspicious daughter of Virata, of fine teeth and slender waist, of
thighs close unto each other and each like the trunk of an elephant, her
person embellished with an excellent garland, sought the son of Pritha
like a she-elephant seeking her mate. And like unto a precious gem or the
very embodiment of prosperity of Indra, of exceeding beauty and large
eyes, that charming and adored and celebrated damsel saluted Arjuna. And
saluted by her, Partha asked that maiden of close thighs and golden
complexion, saying ‘What brings thee hither, a damsel decked in a
necklace of gold? Why art thou in such a hurry, O gazelle-eyed maiden?
Why is thy face, O beauteous lady, so cheerless? Tell me all this without
delay!’”
Vaisampayana continued, “Beholding, O king, his friend, the princess of
large eyes (in that plight), her friend (Arjuna) cheerfully enquired of
her (in these words) the cause of her arrival there and then. And having
approached that bull among men, the princess, standing in the midst of
her female attendants, the displaying proper modesty[39], addressed him,
saying, ‘The kine of this realm, O Vrihannala, are being driven away by
the Kurus, and it is to conquer them that my brother will set out bow in
hand. Not long ago his own charioteer was slain in battle, and there is
none equal unto the one slain that can act as my brother’s charioteer.
And unto him striving to obtain a charioteer, Sairindhri,
O Vrihannala, hath spoken about thy skill in the management of steeds.
Thou wert formerly the favourite charioteer of Arjuna, and it was with
thee that that bull among the sons of Pandu had alone subjugated the
whole earth. Do thou, therefore, O Vrihannala, act as the charioteer of
my brother. (By this time) our kine have surely been driven away by the
Kurus to a great distance. Requested by me if thou dost not act up to my
words, I who am asking this service of thee out of affection, will give
up my life!’ Thus addressed by this friend of graceful hips, that
oppressor of foes, endued with immeasurable prowess, went into the
prince’s presence. And like unto a she-elephant running after her young
one, the princess possessed of large eyes followed that hero advancing
with hasty steps like unto an elephant with rent temples. And beholding
him from a distance, the prince himself said, ‘With thee as his
charioteer, Dhananjaya the son of Kunti had gratified Agni at the
Khandava forest and subjugated the whole world! The Sairindhri hath
spoken of thee to me. She knoweth the Pandavas. Do thou, therefore, O
Vrihannala, hold, as thou didst, the reins of my steeds, desirous as I am
of fighting with the Kurus and rescuing my bovine wealth. Thou wert
formerly the beloved charioteer of Arjuna and it was with thee that that
bull among the sons of Pandu had alone subjugated the whole earth!’ Thus
addressed, Vrihannala replied unto the prince, saying, ‘What ability have
I to act as a charioteer in the field of battle? If it is song or dance
of musical instruments or such other things, I can entertain thee
therewith, but where is my skill for becoming a charioteer?’
“Uttara said, ‘O Vrihannala, be thou a singer or a dancer, hold thou (for
the present), without loss of time, the reins of my excellent steeds,
mounting upon my car!’”
Vaisampayana continued, “Although that oppressor of foes, the son of
Pandu, was acquainted with everything, yet in the presence of Uttara, he
began to make many mistakes for the sake of fun. And when he sought to
put the coat of mail on his body by raising it upwards, the large-eyed
maidens, beholding it, burst out into a loud laughter. And seeing him
quite ignorant of putting on armour, Uttara himself equipped Vrihannala
with a costly coat of mail. And casing his own person in an excellent
armour of solar effulgence, and hoisting his standard bearing the figure
of a lion, the prince caused Vrihannala to become his charioteer. And
with Vrihannala to hold his reins, the hero set out, taking with him many
costly bows and a large number of beautiful arrows. And his friend,
Uttara and her maidens then said unto Vrihannala, ‘Do thou, O Vrihannala,
bring for our dolls (when thou comest back) various kinds of good and
fine cloths after vanquishing the Kurus assembled for battle of whom
Bhishma and Drona are foremost!’ Thus addressed, Partha the son of Pandu,
in a voice deep as the roar of the clouds, smilingly said unto that bevy
of fair maidens, ‘If, thus Uttara can vanquish those mighty warriors in
battle, I will certainly bring excellent and beautiful cloths.’”
Vaisampayana continued, “Having said these words, the heroic Arjuna
urged the steeds towards the Kuru army over which floated innumerable
flags. Just, however, as they were starting elderly dames and maidens,
and Brahmanas of rigid vows, beholding Uttara seated on his excellent car
with Vrihannala as charioteer and under that great banner hoisted on
high, walked round the car to bless the hero. And the women said, ‘Let
the victory that Arjuna treading like a bull had achieved of old on the
occasion of burning the forest of Khandava, be thine, O Vrihannala, when
thou encounterest the Kurus today with prince Uttara.’”
SECTION XXXVIII
Vaisampayana said, “Having issued forth from the city, the dauntless son
of Virata addressed his charioteer, saying, ‘Proceed whither the Kurus
are. Defeating the assembled Kurus who have come hither from desire of
victory, and quickly rescuing my kine from them, I will return to the
capital.’ At these words of the prince, the son of Pandu urged those
excellent steeds. And endued with the speed of the wind and decked with
necklaces of gold, those steeds, urged by that lion among men, seemed to
fly through the air. And they had not proceeded far when those smiters of
foes, Dhananjaya and the son of Matsya, sighted the army of the powerful
Kurus. And proceeding towards the cemetery, they came upon the Kurus and
beheld their army arrayed in order of battle.[40] And that large army of
theirs looked like the vast sea or a forest of innumerable trees moving
through the sky. And then was seen, O best among the Kurus, the dust
raised by that moving army which reached the sky and obstructed the sight
of all creatures. And beholding that mighty host abounding in elephants,
horses and chariots, and protected by Karna and Duryodhana and Kripa and
Santanu’s son, and that intelligent and great bowman Drona, with his son
(Aswatthaman), the son of Virata, agitated with fear and the bristles on
his body standing on their ends, thus spake unto Partha, ‘I dare not
fight with the Kurus. See, the bristles on my body have stood on their
ends. I am incapable of battling with this countless host of the Kurus,
abounding in the heroic warriors, that are extremely fierce and difficult
of being vanquished even by the celestials. I do not venture to penetrate
into the army of the Bharatas consisting of terrible bowmen and abounding
in horses and elephants and cars and footsoldiers and banners. My mind is
too much perturbed by the very sight of the foe on the field of battle on
which stand Drona and Bhishma, and Kripa, and Karna, and Vivinsati, and
Aswatthaman and Vikarna, and Saumadatti, and Vahlika, and the heroic king
Duryodhana also--that foremost of car-warriors, and many other splendid
bowmen, all skilled in battle. My hairs have stood on their ends, and I
am fainting with fear at the very sight of these smiters, the Kurus
arrayed in order of battle.’”
Vaisampayana continued, “And the low-minded and foolish Uttara out of
folly alone, began to bewail (his fate) in the presence of the
high-spirited (Arjuna) disguised (as his charioteer) in these words, ‘My
father hath gone out to meet the Trigartas taking with him his whole
army, leaving me in the empty city. There are no troops to assist me.
Alone and a mere boy who has not undergone much exercise in arms, I am
unable to encounter these innumerable warriors and all skilled in
weapons. Do thou, therefore, O Vrihannala, cease to advance!’
“Vrihannala said, ‘Why dost thou look so pale through fear and enhance
the joy of thy foes? As yet thou hast done nothing on the field of battle
with the enemy. It was thou that hadst ordered me, saying, Take me
towards the Kauravas. I will, therefore, take thee, thither where those
innumerable flags are. I will certainly take thee, O mighty-armed one,
into the midst of the hostile Kurus, prepared to fight as they are for
the kine like hawks for meat. I would do this, even if I regarded them to
have come hither for battling for a much higher stake such as the
sovereignty of the earth. Having, at the time of setting out, talked
before both men and women so highly of thy manliness, why wouldst thou
desist from the fight? If thou shouldst return home without recapturing
the kine, brave men and even women, when they meet together, will laugh
at thee (in derision). As regards myself, I cannot return to the city
without having rescued the kine, applauded as I have been so highly by
the Sairindhri in respect of my skill in driving cars. It is for those
praises by the Sairindhri and for those words of thine also (that I have
come). Why should I not, therefore, give battle to the Kurus? (As regards
thyself), be thou still.’
“Uttara said, ‘Let the Kurus rob the Matsyas of all their wealth. Let
men and women, O Vrihannala, laugh at me. Let my kine perish, let the
city be a desert. Let me stand exposed before my father. Still there is
no need of battle.’”
Vaisampayana continued, “Saying this, that much affrighted prince decked
in ear-ring jumped down from his car, and throwing down his bow and
arrows began to flee, sacrificing honour and pride. Vrihannala, however,
exclaimed, ‘This is not the practice of the brave, this flight of a
Kshatriya from the field of battle. Even death in battle is better than
flight from fear.’ Having said this, Dhananjaya, the son of Kunti, coming
down from that excellent car ran after that prince thus running away, his
own long braid and pure red garments fluttering in the air. And some
soldiers, not knowing that it was Arjuna who was thus running with his
braid fluttering in the air, burst out into laughter at the sight. And
beholding him thus running, the Kurus began to argue, ‘Who is this
person, thus disguised like fire concealed in ashes? He is partly a man
and partly a woman. Although bearing a neuter form, he yet resembleth
Arjuna. His are the same head and neck, and his the same arms like unto a
couple of maces. And this one’s gait also is like unto his. He can be
none else than Dhananjaya. As Indra is among the celestials, so
Dhananjaya is among men. Who else in this world than Dhananjaya, would
alone come against us? Virata left a single son of his in the empty city.
He hath come out from childishness and not from true heroism. It is
Uttara who must have come out of the city, having, without doubt, made as
a charioteer Arjuna, the son of Pritha, now living in disguise. It seems
that he is now flying away in panic at sight of our army. And without
doubt Dhananjaya runneth after him to bring him back.’”
Vaisampayana continued, “Beholding the disguised son of Pandu, the
Kauravas, O Bharata, began to indulge in these surmises, but they could
not come to any definite conclusion. Meanwhile, Dhananjaya, hastily
pursuing the retreating Uttara, seized him by the hair within a hundred
steps. And seized by Arjuna, the son of Virata began to lament most
woefully like one in great affliction, and said, ‘Listen, O good
Vrihannala, O thou of handsome waist. Turn thou quickly the course of the
car. He that liveth meeteth with prosperity. I will give thee a hundred
coins of pure gold and eight lapis lazuli of great brightness set with
gold, and one chariot furnished with a golden flag-staff and drawn by
excellent steeds, and also ten elephants of infuriate prowess. Do thou, O
Vrihannala, set me free.’”
Vaisampayana continued, “Thus addressed, that tiger among men laughingly
dragged Uttara who was almost deprived of his senses and who was uttering
these words of lamentation towards the car. And the son of Pritha then
addressed the affrighted prince who had nearly lost his senses, saying,
‘If, O chastiser of foes, thou dost not venture to fight with enemy, come
thou and hold the reins of the steeds as I fight with the foe. Protected
by the might of my arms, penetrate thou yon formidable and invincible
array of cars guarded by heroic and mighty warriors. Fear not, O
chastiser of foes, thou art a Kshatriya and the foremost of royal
princes. Why dost thou, O tiger among men, succumb in the midst of the
foe? I shall surely fight with the Kurus and recover the kine,
penetrating into this formidable and inaccessible array of cars. Be thou
my charioteer, O best of men, I will fight with the Kurus.’ Thus speaking
unto Uttara, the son of Virata, Vibhatsu, heretofore unconquered in
battle, for a while comforted him. And then the son of Pritha, that
foremost of smiters, raised on the car that fainting and reluctant prince
stricken with fear!”
SECTION XXXIX
Vaisampayana said, “Beholding that bull among men seated on the car in
the habit of a person of the third sex, driving toward the Sami tree,
having taken (the flying) Uttara up, all the great car-warriors of the
Kurus with Bhishma and Drona at their head, became affrighted at heart,
suspecting the comer to be Dhananjaya. And seeing them so dispirited and
marking also the many wonderful portents, that foremost of all wielders
of arms, the preceptor Drona, son of Bharadwaja, said, ‘Violent and hot
are the winds that below, showering gravels in profusion. The sky also is
overcast with a gloom of ashy hue. The clouds present the strange sight
of being dry and waterless. Our weapons also of various kinds are coming
out of their cases. The jackals are yelling hideously affrighted at the
conflagrations on all sides.[41] The horses too are shedding tears, and
our banners are trembling though moved by none. Such being the
inauspicious indications seen, a great danger is at hand. Stay ye with
vigilance. Protect ye your own selves and array the troops in order of
battle. Stand ye, expecting a terrible slaughter, and guard ye well the
kine. This mighty bowman, this foremost of all wielders of weapons, this
hero that hath come in the habit of a person of the third sex, is the son
of Pritha. There is no doubt of this.’ Then addressing Bhishma, the
preceptor continued, ‘O offspring of the Ganges, apparelled as a woman,
this is Kiriti called after a tree, the son of the enemy of the
mountains, and having on his banner the sign of devastator of the gardens
of Lanka’s lord. Vanquishing us he will surely take away the kine today!
[42] This chastiser of foes is the valiant son of Pritha surnamed
Savyasachin. He doth not desist from conflict even with the gods and
demons combined. Put to great hardship in the forest he cometh in wrath.
Taught by even Indra himself, he is like unto Indra in battle. Therefore,
ye Kauravas, I do not see any hero who can withstand him. It is said that
the lord Mahadeva himself, disguised in the attire of a hunter, was
gratified by this son of Pritha in battle on the mountains of Himavat.’
Hearing these words, Karna said, ‘You always censure us by speaking on
the virtues of Falguna. Arjuna, however, is not equal to even a full
sixteenth part of myself or Duryodhana!’ And Duryodhana said, ‘If this be
Partha, O Radheya, then my purpose hath already been fulfilled, for then,
O king, if traced out, the Pandavas shall have to wander for twelve years
again. Or, if this one be any other person in a eunuch’s garb, I will
soon prostrate him on the earth with keen-edged arrows.’”
Vaisampayana continued, “The son of Dhritarashtra, O chastiser of foes,
having said this, Bhishma and Drona and Kripa and Drona’s son all
applauded his manliness!”
SECTION XL
Vaisampayana said, “Having reached that Sami tree, and having
ascertained Virata’s son to be exceedingly delicate and inexperienced in
battle, Partha addressed him, saying, ‘Enjoined by me, O Uttara, quickly
take down (from this tree) some bows that are there. For these bows of
thine are unable to bear my strength, my heavy weight when I shall grind
down horses and elephants, and the stretch of my arms when I seek to
vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of
thick foliage, for in this tree are tied the bows and arrows and banners
and excellent coats of mail of the heroic sons of Pandu, viz.,
Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow
of great energy, the Gandiva of Arjuna, which singly is equal to many
thousands of other bows and which is capable of extending the limits of a
kingdom. Large like a palmyra tree, able to bear the greatest stress, the
largest of all weapons, capable of obstructing the foe, handsome, and
smooth, and broad, without a knot, and adorned with gold, it is stiff and
beautiful in make and beareth the heaviest weight. And the other bows
also that are there, of Yudhishthira and Bhima and Vibhatsu and the
twins, are equally mighty and tough.’”
SECTION XLI
“Uttara said, ‘It hath been heard by us that a corpse is tied in this
tree. How can I, therefore, being a prince by birth, touch it with my
hands? Born in the Kshatriya order, and the son of a great king, and
always observant of mantras and vows, it is not becoming of me to touch
it. Why shouldst thou, O Vrihannala, make me a polluted and unclean
bearer of corpses, by compelling me to come in contact with a corpse?’
“Vrihannala said, ‘Thou shalt, O king of kings, remain clean and
unpolluted. Do not fear, there are only bows in this tree and not
corpses. Heir to the king of the Matsyas, and born in a noble family, why
should I, O prince, make thee do such a reproachable deed?’”
Vaisampayana said, “Thus addressed by Partha, Virata’s son, decked in
ear-rings, alighted from the car, and climbed up that Sami tree
reluctantly. And staying on the car, Dhananjaya, that slayer of enemies,
said, unto him, ‘Speedily bring thou down those bows from the top of the
tree.’ And cutting off their wrappings first and then the ropes with which
they were tied, the prince beheld the Gandiva there along with four other
bows. And as they were untied, the splendour of those bows radiant as the
sun, began to shine with great effulgence like unto that of the planets
about the time of their rising. And beholding the forms of those bows, so
like unto sighing snakes, he become afflicted with fear and in a moment
the bristles of his body stood on their ends. And touching those large
bows of great splendour, Virata’s son, O king, thus spake unto Arjuna!”
SECTION XLII
“Uttara said, ‘To what warrior of fame doth this excellent bow belong, on
which are a hundred golden bosses and which hath such radiant ends? Whose
is this excellent bow of good sides and easy hold, on the staff of which
shine golden elephants of such brightness? Whose is this excellent bow,
adorned with three scores of Indragopakas [43] of pure gold, placed on
the back of the staff at proper intervals? Whose is this excellent bow,
furnished with three golden suns of great effulgence, blazing forth with
such brilliancy? Whose is this beautiful bow which is variegated with
gold and gems, and on which are golden insects set with beautiful stones?
Whose are these arrows furnished with wing around, numbering a thousand,
having golden heads, and cased in golden quivers? Who owneth these large
shafts, so thick, furnished with vulturine wings whetted on stone,
yellowish in hue, sharp-pointed, well-tempered, and entirely made of
iron? Whose is this sable quiver, [44] bearing five images of tigers,
which holdeth shafts intermixed with boar-eared arrows altogether
numbering ten? Whose are these seven hundred arrows, long and thick,
capable of drinking (the enemy’s) blood, and looking like the
crescent-shaped moon? [45] Whose are these gold-crested arrows whetted on
stones, the lower halves of which are well-furnished with wings of the
hue of parrots’ feather and the upper halves, of well-tempered steels?
[46] Whose is this excellent sword irresistible, and terrible to
adversaries, with the mark of a toad on it, and pointed like a toad’s
head? [47] Cased in variegated sheath of tiger-skin, whose is this large
sword of excellent blade and variegated with gold and furnished with
tinkling bells? Whose is this handsome scimitar of polished blade and
golden hilt? Manufactured in the country of the Nishadas, irresistible,
incapable of being broken, whose is this sword of polished blade in a
scabbard of cow-skin? Whose is this beautiful and long sword, sable in
hue as the sky, mounted with gold, well-tempered, and cased in a sheath
of goat-skin? Who owneth this heavy, well-tempered, and broad sword, just
longer than the breadth of thirty fingers, polished by constant clash
with other’s weapons and kept in a case of gold, bright as fire? Whose is
this beautiful scimitar of sable blade covered with golden bosses,
capable of cutting through the bodies of adversaries, whose touch is as
fatal as that of a venomous snake which is irresistible and exciteth the
terror of foes? Asked by me, O Vrihannala, do thou answer me truly. Great
is my wonder at the sight of all these excellent objects.’”
SECTION XLIII
“Vrihannala said, ‘That about which thou hath first enquired is Arjuna’s
bow, of world-wide fame, called Gandiva, capable of devastating hostile
hosts. Embellished with gold, this Gandiva, the highest and largest of
all weapons belonged to Arjuna. Alone equal unto a hundred thousand
weapons, and always capable of extending the confines of kingdoms, it is
with this that Partha vanquisheth in battle both men and celestials.
Worshipped ever by the gods, the Danavas and the Gandharvas and
variegated with excellent colours, this large and smooth bow is without a
knot or stain anywhere. Shiva held it first for a thousand years.
Afterwards Prajapati held it for five hundred and three years. After that
Sakra, for five and eighty years. And then Soma held it for five hundred
years. And after that Varuna held it for a hundred years. And finally
Partha, surnamed Swetavahana,[48] hath held it for five and sixty
years.[49] Endued with great energy and of high celestial origin, this is
the best of all bows. Adored among gods and men, it hath a handsome form.
Partha obtained this beautiful bow from Varuna. This other bow of
handsome sides and golden handle is Bhima’s with which that son of
Pritha, that chastiser of foes, had conquered the whole of the eastern
regions. This other excellent bow of beautiful shape, adorned with images
of Indragopakas, belongeth, O Virata’s son, to king Yudhishthira. This
other weapon with golden suns of blazing splendour shedding a dazzling
effulgence around, belongeth to Nakula. And this bow adorned with golden
images of insects and set also with gems and stones, belongeth to that
son of Madri who is called Sahadeva. These winged arrows, thousand in
number, sharp as razors and destructive as the poison of snakes, belong,
O Virata’s son, to Arjuna. When shooting them in battle against foes,
these swift arrows blaze forth more brilliantly and become inexhaustible.
And these long and thick shafts resembling the lunar crescent in shape,
keen-edged and capable of thinning the enemy’s ranks, belong to Bhima.
And this quiver bearing five images of tigers, full of yellowish shafts
whetted on stone and furnished with golden wings belong to Nakula. This
is the quiver of the intelligent son of Madri, with which he had
conquered in battle the whole of the western regions. And these arrows,
all effulgent as the sun, painted all over with various colours, and
capable of destroying enemies by thousands are those of Sahadeva. And
these short and well-tempered and thick shafts, furnished with long
feathers and golden heads, and consisting of three knots, belong to king
Yudhishthira. And this sword with blade long and carved with the image of
a toad and head shaped as a toad’s mouth, strong and irresistible
belongeth to Arjuna. Cased in a sheath of tiger-skin, of long blade,
handsome and irresistible, and terrible to adversaries, this sword
belongeth to Bhimasena. Of excellent blade and cased in a well-painted
sheath, and furnished with a golden hilt, this handsome sword belongeth
to the wise Kaurava--Yudhishthira the just. And this sword of strong
blade, irresistible and intended for various excellent modes of fight and
cased in a sheath of goat-skin, belongeth to Nakula. And this huge
scimitar, cased in a sheath of cow-skin, strong and irresistible
belongeth to Sahadeva.’”
SECTION XLIV
“Uttara said, ‘Indeed, these weapons adorned with gold, belonging to the
light-handed and high-souled Partha, look exceedingly beautiful. But
where are that Arjuna, the son of Pritha, and Yudhishthira of the Kuru
race, and Nakula, and Sahadeva, and Bhimasena, the sons of Pandu? Having
lost their kingdom at dice, the high-souled Pandavas, capable of
destroying all foes, are no longer heard of. Where also is Draupadi, the
princess of Panchala, famed as the gem among women, who followed the sons
of Pandu after their defeat at dice to the forest?’
“Arjuna said, ‘I am Arjuna, called also Partha. Thy father’s courtier is
Yudhishthira and thy father’s cook Vallava is Bhimasena, the groom of
horses is Nakula, and Sahadeva is in the cow-pen. And know thou that the
Sairindhri is Draupadi, for whose sake the Kichakas have been slain.’
“Uttara said, ‘I would believe all this if thou canst enumerate the ten
names of Partha, previously heard by me!’
“Arjuna said, ‘I will, O son of Virata, tell thee my ten names. Listen
thou and compare them with what thou hadst heard before. Listen to them
with close attention and concentrated mind. They are Arjuna, Falguna,
Jishnu, Kiritin, Swetavahana, Vibhatsu, Vijaya, Krishna, Savyasachin and
Dhananjaya.’
“Uttara said, ‘Tell me truly why art thou called Vijaya, and why
Swetavahana. Why art thou named Krishna and why Arjuna and Falguna and
Jishnu and Kiritin and Vibhatsu, and for what art thou Dhananjaya and
Savyasachin? I have heard before about the origin of the several names of
that hero, and can put faith in thy words if thou canst tell me all about
them.’
“Arjuna said, ‘They called me Dhananjaya because I lived in the midst of
wealth, having subjugated all the countries and taking away their
treasures. They called me Vijaya because when I go out to battle with
invincible kings, I never return (from the field) without vanquishing
them. I am called Swetavahana because when battling with the foe, white
horses decked in golden armour are always yoked unto my car. They call me
Falguna because I was born on the breast of the Himavat on a day when the
constellation Uttara Falguna was on the ascendent. I am named Kiritin
from a diadem, resplendent like the sun, having been placed of old on my
head by Indra during my encounter with the powerful Danavas. I am known
as Vibhatsu among gods and men, for my never having committed a
detestable deed on the battle-field. And since both of my hands are
capable of drawing the Gandiva, I am known as Savyasachin among gods and
men. They call me Arjuna because my complexion is very rare within the
four boundaries of the earth and because also my acts are always
stainless. I am known among human beings and celestials by the name of
Jishnu, because I am unapproachable and incapable of being kept down, and
a tamer of adversaries and son of the slayer of Paka. And Krishna, my
tenth appellation, was given to me by my father out of affection towards
his black-skinned boy of great purity.’”
Vaisampayana continued, “The son of Virata then, approaching nearer
saluted Partha and said, ‘My name is Bhuminjaya, and I am also called
Uttara. It is by good luck, O Partha, that I behold thee. Thou art
welcome, O Dhananjaya. O thou with red eyes, and arms that are mighty and
each like unto the trunk of an elephant, it behoveth thee to pardon what
I said unto thee from ignorance. And as wonderful and difficult have been
the feats achieved by thee before, my fears have been dispelled, and
indeed the love I bear to thee is great.’”
SECTION XLV
“Uttara said, ‘O hero, mounting on this large car with myself as driver,
which division of the (hostile) army wouldst thou penetrate? Commanded by
thee, I would drive thee thither.’
“Arjuna said, ‘I am pleased with thee, O tiger among men. Thou hast no
cause of fear. I will rout all thy foes in battle, O great warrior. And,
O thou of mighty arms, be at thy ease. Accomplishing great and terrible
feats in the melee, I will fight with thy foes. Tie quickly all those
quivers to my car, and take (from among those) a sword of polished blade
and adorned with gold.’”
Vaisampayana continued, “Hearing these words of Arjuna, Uttara cast off
all inactivity. And he speedily alighted from the tree, bringing with him
Arjuna’s weapons. Then Arjuna addressed him, saying, ‘Yes, I will fight
with the Kurus and recover thy kine. Protected by me, the top of this car
will be to thee as a citadel. The passages and alleys and other divisions
of this car will be the streets and edifices of that fortified city.
These my arms will be its ramparts and gateways. This treble pole and my
quiver will constitute defensive works inaccessible to the foe. This my
banner--single and grand--will it not alone be equal unto those of thy
city? This my bow-string will constitute the catapults and cannons for
vomiting forth missiles on the besieging host. My excited wrath will
make that fortress formidable, and the clatter of my car-wheels--will it
not resemble the kettle-drums of thy capital? Ridden by myself wielding
the Gandiva, this car will be incapable of being vanquished by the
hostile host, O son of Virata, let thy fear be dispelled.’
“Uttara said, ‘I am no longer afraid of these. I know thy steadiness in
battle, which is even like unto that of Kesava or Indra himself. But
reflecting on this, I am continually bewildered. Foolish as I am, I am
incapable of arriving at certain conclusion. By what distressful
circumstances could a person of such handsome limbs and auspicious signs
become deprived of manhood! Indeed, thou seemest to me to be Mahadeva, or
Indra, or the chief of the Gandharvas, dwelling in the guise only of one
of the third sex.’
“Arjuna said, ‘I tell thee truly that I am only observing this vow for a
whole year agreeable to the behest of my elder brother. O thou of mighty
arms, I am not truly one of the neuter sex, but I have adopted this vow
of eunuchism from subservience to another’s will and from desire of
religious merit. O prince, know me now to have completed my vow.’
“Uttara said, ‘Thou hast conferred a great favour on me today, for I now
find that my suspicion was not altogether unfounded. Indeed, such a
person as thou, O best of men, cannot be of the neuter sex. I have now an
ally in battle. I can now fight with the celestials themselves. My fears
have been dispelled. What shall I do? Command me now. Trained in driving
cars by a learned preceptor I will, O bull among men, hold the reins of
thy horses that are capable of breaking the ranks of hostile cars. Know
me, O bull among men, to be as competent a charioteer as Daruka of
Vasudeva, or Matali of Sakra. The horse that is yoked unto the right-hand
pole (of thy car) and whose hoofs as they light on the ground are
scarcely visible when running, is like unto Sugriva of Krishna. This
other handsome horse, the foremost of his race, that is yoked unto the
left pole, is, I regard, equal in speed to Meghapushpa. This (third)
beautiful horse, clad in golden mail, yoked unto the rear-pole on the
left, is, I regard, Sivya equal in speed to but superior in strength. And
this (fourth) horse, yoked to the rear-pole on the right, is regarded as
superior to Valahaka in speed and strength. This car is worthy of bearing
on the field of battle a bowman like thee, and thou also art worthy of
fighting on this car. This is what I think!’”
Vaisampayana continued, “Then Arjuna, endued with great energy, took off
the bracelets from his arms and wore on his hands a pair of beautiful
gloves embroidered with gold. And he then tied his black and curling
locks with a piece of white cloth. And seated on that excellent car with
face turned to the east, the mighty-armed hero, purifying his body and
concentrating his soul, recalled to his mind all his weapons. And all the
weapons came, and addressing the royal son of Partha, said, ‘We are here,
O illustrious one. We are thy servants, O son of Indra.’ And bowing unto
them, Partha received them unto his hands and replied unto them, saying,
‘Dwell ye all in my memory.’ And obtaining all his weapons, the hero
looked cheerful. And quickly stringing his bow, the Gandiva, he twanged
it. And the twang of that bow was as loud as the collision of two mighty
bulls. And dreadful was the sound that filled the earth, and violent was
the wind that blew on all sides. And thick was the shower of fallen
meteors [50] and all sides were enveloped in gloom. And the birds began
to totter in the skies and large trees began to shake. [51] And loud as
the burst of the thunder, the Kurus knew from that sound that it was
Arjuna that drew with his hands the string of his best of bows from his
car. And Uttara said, ‘Thou, O best of Pandavas, art alone. These mighty
car-warriors are many. How wilt thou vanquish in battle all these that
are skilled in every kind of weapon? Thou, O son of Kunti, art without a
follower, while the Kauravas have many. It is for this, O thou of mighty
arms, that I stay beside thee, stricken with fear.’ Bursting out into
loud laughter, Partha said unto him, ‘Be not afraid, O hero, what
friendly follower had I while fighting with the mighty Gandharvas on the
occasion of the Ghoshayatra? Who was my ally while engaged in the
terrific conflict at Khandava against so many celestials and Danavas? Who
was my ally when I fought, on behalf of the lord of the celestials
against the mighty Nivatakavachas and the Paulomas! And who was my ally,
O child, while I encountered in battle innumerable kings at the
Swayamvara to the princess of Panchala? Trained in arms by the preceptor
Drona, by Sakra, and Vaisravana, and Yama, and Varuna, and Agni, and
Kripa, and Krishna of Madhu’s race, and by the wielder of the Pinaka
(Siva), why shall I not fight with these? Drive thou my car speedily, and
let thy heart’s fever be dispelled.’”
SECTION XLVI
Vaisampayana said, “Making Uttara his charioteer, and circumambulating
the Sami tree, the son of Pandu set out taking all his weapons with him.
And that mighty car-warrior set out with Uttara as the driver of his car,
having taken down that banner with the lion’s figure and deposited it at
the foot of the Sami tree. And he hoisted on that car his own golden
banner bearing the figure of an ape with a lion’s tail, which was a
celestial illusion contrived by Viswakarman himself. For, as soon,
indeed, as he had thought of that gift of Agni, than the latter, knowing
his wish, ordered those superhuman creatures (that usually sat there) to
take their place in that banner. And furnished with a beautiful flag of
handsome make, with quivers attached to it, and adored with gold, that
excellent flag-staff of celestial beauty than quickly fell from the
firmament on his car. [52] And beholding that banner arrived on his car,
the hero circumambulated it (respectively). And then the ape-bannered
Vibhatsu, the son of Kunti, called also Swetavahana, with fingers cased
in leathern fences of the Iguana skin, and taking up his bow and arrows
set out in a northernly direction. And that grinder of foes, possessed of
great strength, then forcibly blew his large conch-shell, of thundering
sound, capable of making the bristles of foes to stand on their ends. And
at the sound of that conch, those steeds endued with swiftness dropped
down on the ground on their knees. And Uttara also, greatly affrighted,
sat down on the car. And thereupon the son of Kunti took the reins
himself and raising the steeds, placed them in their proper positions.
And embracing Uttara, he encouraged him also, saying, ‘Fear not, O
foremost of princes, thou art, O chastiser of foes, a Kshatriya by birth.
Why, O tiger among men, dost thou become so dispirited in the midst of
foes? Thou must have heard before the blare of many conchs and the note
of many trumpets, and the roar also of many elephants in the midst of
ranks arrayed for battle. Why art thou, therefore, so dispirited and
agitated and terrified by the blare of this conch, as if thou wert an
ordinary person?’
“Uttara said, ‘Heard have I the blare of many a conch and many a trumpet
and the roar of many an elephant stationed in the battle-array, but never
have I heard before the blare of such conch. Nor have I ever seen a
banner like this. Never before have I heard also the twang of a bow such
as this. Truly, sir, with the blare of this conch, the twang of this bow,
the superhuman cries of the creatures stationed on this banner, and the
battle of this car, my mind is greatly bewildered. My perception of the
directions also is confused, and my heart is painfully afflicted. The
whole firmament seemeth to me to have been covered by this banner, and
everything seemeth to be hidden from my view! My ears also have been
deafened by the twang of the Gandiva!’ [53]
“Arjuna said, ‘Firmly stand thou on the car, pressing thy feet on it, and
tightly catch hold of the bridles, for I will blow the conch again.’”
Vaisampayana said, “Arjuna then blew his conch again, that conch which
filled foes with grief and enhanced the joy of friends. And the sound was
so loud that it seemed to split hills and mountains, and pierce
mountain-caves and the cardinal points. And Uttara once again sat down on
the car, clinging to it in fear. And with the blare of the conch and the
rattle of the car-wheels, and the twang of the Gandiva, the earth itself
seemed to tremble. And beholding Uttara’s fight, Dhananjaya began to
comfort him again.
“Meanwhile, Drona said, ‘From the rattle of the car, and from the manner
in which the clouds have enveloped the sky and the earth itself trembles,
this warrior can be none else than Savyasachin. Our weapons do not shine,
our steeds are dispirited, and our fires, though fed with fuel, do not
blare up. All this is ominous. All our animals are setting up a frightful
howl, gazing towards the sun. The crows are perching on our banners. All
this is ominous. Yon vultures and kites on our right portend a great
danger. That jackal also, running through our ranks, waileth dismally.
Lo, it hath escaped unstruck. All this portends a heavy calamity. The
bristles also of ye all are on their ends. Surely, this forebodes a great
destruction of Kshatriyas in battle. Things endued with light are all
pale; beasts and birds look fierce; and there are to be witnessed many
terrific portents indicative of the destruction of Kshatriyas. And these
omens forebode great havoc among ourselves. O king, thy ranks seem to be
confounded by these blazing meteors, and thy animals look dispirited and
seem to be weeping. Vultures and kites are wheeling all around thy
troops. Thou shalt have to repent upon beholding thy army afflicted by
Partha’s arrows. Indeed, our ranks seem to have been already vanquished,
for none is eager to go to fight. All our warriors are of pale face, and
almost deprived of their senses. Sending the kine ahead we should stand
here, ready to strike, with all our warriors arrayed in order of battle.’”
SECTION XLVII
Vaisampayana said, “King Duryodhana then, on the field of battle said
unto Bhishma, and unto Drona--that tiger among warriors, and unto
Kripa--that mighty car-warrior, these words, ‘Both myself and Karna had
said this unto the preceptors.[54] I refer to the subject again, for I am
not satisfied with having said it once. Even this was the pledge of the
sons of Pandu that if defeated (at dice) they would reside to our
knowledge in countries and woods for twelve years, and one more year
unknown to us. That thirteenth year, instead of being over, is yet
running. Vibhatsu, therefore, who is still to live undiscovered hath
appeared before us. And if Vibhatsu hath come before the term of exile is
at end, the Pandavas shall have to pass another twelve years in the
woods. Whether it is due to forgetfulness (on their part) induced by
desire of dominion, or whether it is a mistake of ours, it behoveth
Bhishma to calculate the shortness or excess (of the promised period).
When an object of desire may or may not be attained, a doubt necessarily
attaches to one of the alternatives, and what is decided in one way often
ends differently. [55] Even moralists are puzzled in judging of their own
acts. [56] As regards ourselves, we have come hither to fight with the
Matsyas and to seize their kine stationed towards the north. If,
meanwhile, it is Arjuna that hath come, what fault can attach to us? We
have come hither to fight against the Matsyas on behalf of the Trigartas;
and as numerous were the acts represented unto us of the oppressions
committed by the Matsyas, it was for this that we promised aid to the
Trigartas who were overcome with fear. And it was agreed between us that
they should first seize, on the afternoon of the seventh lunar day, the
enormous wealth of kine that the Matsyas have, and that we should, at
sunrise of the eighteen day of the moon, seize these kine when the king
of the Matsyas would be pursuing those first seized. It may be that the
Trigartas are now bringing away the kine, or being defeated, are coming
towards us for negotiating with the king of the Matsyas. Or, it may be,
that having driven the Trigartas off, the king of the Matsyas, at the
head of this people and his whole army of fierce warriors, appeareth on
the scene and advanceth to make night-attacks upon us. It may be that
some one leader among them, endued with mighty energy, is advancing for
vanquishing us, or, it may be that the king himself of the Matsyas is
come. But be it the king of the Matsyas or Vibhatsu, we must all fight
him. Even this hath been our pledge. Why are all these of foremost
car-warriors,--Bhishma and Drona and Kripa and Vikarna and Drona’s
son,--now sitting on their cars, panic-stricken? At present there is
nothing better than fighting. Therefore, make up your minds. If, for the
cattle we have seized, an encounter takes place with the divine wielder
himself of the thunderbolt or even with Yama, who is there that will be
liable to reach Hastinapura? Pierced by the shafts (of the foe), how will
the foot-soldiers, in flying through the deep forest with their backs on
the field, escape with life, when escape for the cavalry is doubtful?’
Hearing these words of Duryodhana, Karna said, ‘Disregarding the
preceptor, make all arrangements. He knoweth well the intentions of the
Pandavas and striketh terror in our hearts. I see that his affection for
Arjuna is very great. Seeing him only coming, he chanteth his praises.
Make ye such arrangements that our troops may not break. Everything is in
confusion for Drona’s having only heard the neigh of (Arjuna’s) steeds.
Make ye such arrangements that these troops, come to a distant land in
this hot season and in the midst of this mighty forest, may not fall into
confusion and be subjugated by the foe. The Pandavas are always the
special favourites of the preceptor. The selfish Pandavas have stationed
Drona amongst us. Indeed, he betrayeth himself by his speech. Who would
ever extol a person upon hearing the neigh only of his steeds? Horses
always neigh, whether walking or standing, the winds blow at all times;
and Indra also always showereth rain. The roar of the clouds may
frequently be heard. What hath Partha to do with these, and why is he to
be praised for these? All this (on Drona’s part), therefore, is due only
to either the desire of doing good to Arjuna or to his wrath and hatred
towards us. Preceptors are wise, and sinless, and very kind to all
creatures. They, however, should never be consulted at times of peril. It
is in luxurious palaces, and assemblies and pleasure-gardens, that
learned men, capable of making speeches, seem to be in their place.
Performing many wonderful things, in the assembly, it is there that
learned men find their place, or even there where sacrificial utensils
and their proper placing and washing are needed. In a knowledge of the
lapses of others, in studying the characters of men, in the science of
horses and elephants and cars, in treating the diseases of asses and
camels and goats and sheeps and kine, in planning buildings and gateways,
and in pointing out the defects of food and drink, the learned are truly
in their own sphere. Disregarding learned men that extol the heroism of
the foe, make ye such arrangements that the foe may be destroyed. Placing
the kine securely, array the troops in order of battle. Place guards in
proper places so that we may fight the foe.’”
SECTION XLVIII
“Karna said, ‘I behold all these blessed ones, looking as if alarmed and
panic-struck and unresolved and unwilling to fight. If he that is come is
the king of the Matsyas or Vibhatsu, even I will resist him as the banks
resist the swelling sea. Shot from my bow these straight and flying
arrows, like gliding snakes, are all sure of aim. Discharged by my light
hands, these keen-edged arrows furnished with golden wings shall cover
Partha all over, like locusts shrouding a tree. Strongly pressed by these
winged arrows, the bow-string will cause these my leathern fences to
produce sounds that will be heard to resemble those of a couple of
kettle-drums. Having been engaged in ascetic austerities for the (last)
eight and five years, Vibhatsu will strike me but mildly in this
conflict, and the son of Kunti having become a Brahmana endued with good
qualities, hath thus become a fit person to quietly receive shafts by
thousands shot by me. This mighty bowman is indeed, celebrated over the
three worlds. I, too, am, by no means, inferior to Arjuna, that foremost
of human beings. With golden arrows furnished with vulturine wings shot
on all sides, let the firmament seem today to swarm with fire-flies.
Slaying Arjuna in battle, I will discharge today that debt, difficult of
repayments, but promised of old by me unto Dhritarashtra’s son. When man
is there, even amongst all the gods and the Asuras, that will endure to
stand in the teeth of the straight arrows shot from my bow? Let my flying
arrows, winged and depressed at the middle, present the spectacle of the
coursing of the fire-flies through the welkin. Hard though he be as
Indra’s thunderbolt and possessed of the energy of the chief of the
celestials, I will surely grind Partha, even as one afflicts an elephant
by means of burning brands. A heroic and mighty car-warrior as he is, and
the foremost of all wielders of weapons I shall seize the unresisting
Partha, even like Garuda seizing a snake. Irresistible like fire, and fed
by the fuel of swords, darts, and arrows, the blazing Pandava-fire that
consumeth foes, will be extinguished even by myself who am like unto a
mighty cloud incessantly dropping an arrowy shower,--the multitude of
cars (I will lead) constituting its thunder, and the speed of my horses,
the wind in advance. Discharged from my bow, my arrows like venomous
snakes will pierce Partha’s body, like serpent penetrating through an
ant-hill. Pierced with well-tempered and straight shafts endued with
golden wings and great energy, behold ye today the son of Kunti decked
like a hill covered with Karnikara flowers. Having obtained weapons from
that best of ascetics--the son of Jamadagni, I would, relying on their
energy, fight with even the celestials. Struck with my javelin, the ape
stationed on his banner-top shall fall down today on the ground, uttering
terrible cries. The firmament will today be filled with the cries of the
(super-human) creatures stationed in the flagstaff of the foe, and
afflicted by me, they will fly away in all directions. I shall today
pluck up by the roots the long-existing dart in Duryodhana’s heart by
throwing Arjuna down from his car. The Kauravas will today behold Partha
with his car broken, his horses killed, his valour gone, and himself
sighing like a snake. Let the Kauravas, following their own will go away
taking this wealth of kine, or, if they wish, let them stay on their cars
and witness my combat.’”
SECTION XLIX
“Kripa said, ‘O Radheya, thy crooked heart always inclineth to war. Thou
knowest not the true nature of things; nor dost thou take into account
their after-consequences. There are various kinds of expedients
inferrable from the scriptures. Of these, a battle hath been regarded by
those acquainted with the past, as the most sinful. It is only when time
and place are favourable that military operations can lead to success. In
the present instance, however, the time being unfavourable, no good
results will be derived. A display of prowess in proper time and place
becometh beneficial. It is by the favourableness or otherwise (of time
and place) that the opportuneness of an act is determined. Learned men
can never act according to the ideas of a car-maker. Considering all
this, an encounter with Partha is not advisible for us. Alone he saved
the Kurus (from the Gandharvas), and alone he satiated Agni. Alone he led
the life of a Brahmacharin for five years (on the breast of Himavat).
Taking up Subhadra on his car, alone he challenged Krishna to single
combat. Alone he fought with Rudra who stood before him as a forester. It
was in this very forest that Partha rescued Krishna while she was being
taken away (by Jayadratha). It is he alone that hath, for five years,
studied the science of weapons under Indra. Alone vanquishing all foes he
hath spread the fame of the Kurus. Alone that chastiser of foes
vanquished in battle Chitrasena, the king of the Gandharvas and in a
moment his invincible troops also. Alone he overthrew in battle the
fierce Nivatakavachas and the Kalakhanchas, that were both incapable of
being slain by the gods themselves. What, however, O Karna, hath been
achieved by thee single-handed like any of the sons of Pandu, each of
whom had alone subjugated many lords of earth? Even Indra himself is
unfit to encounter Partha in battle. He, therefore, that desireth to
fight with Arjuna should take a sedative. As to thyself, thou desirest to
take out the fangs of an angry snake of virulent poison by stretching
forth thy right hand and extending thy forefinger. Or, wandering alone in
the forest thou desirest to ride an infuriate elephant and go to a boar
without a hook in hand. Or, rubbed over with clarified butter and dressed
in silken robes, thou desirest to pass through the midst of a blazing
fire fed with fat and tallow and clarified butter. Who is there that
would, binding his own hands and feet and tying a huge stone unto his
neck, cross the ocean swimming with his bare arms? What manliness is
there in such an act? O Karna, he is a fool that would, without skill in
weapons and without strength, desire to fight with Partha who is so
mighty and skilled in weapons? Dishonestly deceived by us and liberated
from thirteen years’ exile, will not the illustrious hero annihilate us?
Having ignorantly come to a place where Partha lay concealed like fire
hidden in a well, we have, indeed, exposed to a great danger. But
irresistible though he be in battle, we should fight against him. Let,
therefore, our troops, clad in mail, stand here arrayed in ranks and
ready to strike. Let Drona and Duryodhana and Bhishma and thyself and
Drona’s son and ourselves, all fight with the son of Pritha. Do not O
Karna, act so rashly as to fight alone. If we six car-warriors be united,
we can then be a match for and fight with that son of Pritha who is
resolved to fight and who is as fierce as the wielder of the thunderbolt.
Aided by our troops arrayed in ranks, ourselves--great bowmen--standing
carefully will fight with Arjuna even as the Danavas encounter Vasava in
battle.’”
SECTION L
“Aswatthaman said, ‘The kine, O Karna, have not yet been won, nor have
they yet crossed the boundary (of their owner’s dominions), nor have they
yet reached Hastinapura. Why dost thou, therefore, boast of thyself?
Having won numerous battles, and acquired enormous wealth, and vanquished
hostile hosts, men of true heroism speak not a word of their prowess.
Fire burneth mutely and mutely doth the sun shine. Mutely also doth the
Earth bear creatures, both mobile and immobile. The Self-existent hath
sanctioned such offices for the four orders that having recourse to them
each may acquire wealth without being censurable. A Brahmana, having
studied the Vedas, should perform sacrifices himself, and officiate at
the sacrifices of others. And a Kshatriya, depending upon the bow, should
perform sacrifices himself but should never officiate at the sacrifices
of others. And of Vaisya, having earned wealth, should cause the rites
enjoined in the Vedas to be performed for himself. A Sudra should always
wait upon and serve the other three orders. As regards those that live by
practising the profession of flowers and vendors of meat, they may earn
wealth by expedients fraught with deceit and fraud. Always acting
according to the dictates of the scriptures, the exalted sons of Pandu
acquired the sovereignty of the whole earth, and they always act
respectfully towards their superiors, even if the latter prove hostile to
them. What Kshatriya is there that expressed delight at having obtained a
kingdom by means of dice, like this wicked and shameless son of
Dhritarashtra? Having acquired wealth in this way by deceit and fraud
like a vendor of meat, who that is wise boast of it? In what single
combat didst thou vanquish Dhananjaya, or Nakula, or Sahadeva, although
thou hast robbed them of their wealth? In what battle didst thou defeat
Yudhishthira, or Bhima that foremost of strong men? In what battle was
Indraprastha conquered by thee? What thou hast done, however, O thou of
wicked deeds, is to drag that princess to court while she was ill and had
but one raiment on? Thou hast cut the mighty root, delicate as the
sandal, of the Pandava tree. Actuated by desire of wealth, when thou
madest the Pandavas act as slaves, rememberest thou what Vidura said! We
see that men and others, even insects and ants, show forgiveness
according to their power of endurance. The son of Pandu, however, is
incapable of forgiving the sufferings of Draupadi. Surely, Dhananjaya
cometh here for the destruction of the sons of Dhritarashtra. It is true,
affecting great wisdom, thou art for making speeches but will not
Vibhatsu, that slayer of foes, exterminate us all! If it be gods, or
Gandharvas or Asuras, or Rakshasas, will Dhananjaya the son of Kunti,
desist to fight from panic? Inflamed with wrath upon whomsoever he will
fall, even him he will overthrow like a tree under the weight of Garuda!
Superior to thee in prowess, in bowmanship equal unto the lord himself of
the celestials, and in battle equal unto Vasudeva himself, who is there
that would not praise Partha? Counteracting celestial weapons with
celestial, and human weapons with human, what man is a match for Arjuna?
Those acquainted with the scriptures declare that a disciple is no way
inferior to a son, and it is for this that the son of Pandu is a
favourite of Drona. Employ thou the means now which thou hadst adopted in
the match at dice,--the same means, viz., by which thou hadst subjugated
Indraprastha, and the same means by which thou hadst dragged Krishna to
the assembly! This thy wise uncle, fully conversant with the duties of
the Kshatriya order--this deceitful gambler Sakuni, the prince of
Gandhara, let him fight now! The Gandiva, however, doth not cast dice
such as the Krita or the Dwapara, but it shooteth upon foes blazing and
keen-edged shafts by myriads. The fierce arrows shot from the Gandiva,
endued with great energy and furnished with vulturine wings, can pierce
even mountains. The destroyer of all, named Yama, and Vayu, and the
horse-faced Agni, leave some remnant behind, but Dhananjaya inflamed with
wrath never doth so. As thou hadst, aided by thy uncle, played at dice in
the assembly so do fight in this battle protected by Suvala’s son. Let
the preceptor, if he chooses fight; I shall not, however, fight with
Dhananjaya. We are to fight with the king of the Matsyas, if indeed, he
cometh in the track of the kine.’”
SECTION LI
“Bhishma said, ‘Drona’s son observeth well, and Kripa, too observeth
rightly. As for Karna, it is only out of regard for the duties of the
Kshatriya order that he desireth to fight. No man of wisdom can blame the
preceptor. I, however, am of opinion that fight we must, considering both
the time and the place. Why should not that man be bewildered who hath
five adversaries effulgent as five suns, who are heroic combatants and
who have just emerged from adversity? Even those conversant with morality
are bewildered in respect of their own interests. It is for this, O king,
that I tell thee this, whether my words be acceptable to you or not. What
Karna said unto thee was only for raising our (drooping) courage. As
regards thyself, O preceptor’s son, forgive everything. The business at
hand is very grave. When the son of Kunti hath come, this is not the time
for quarrel. Everything should now be forgiven by thyself and the
preceptor Kripa. Like light in the sun, the mastery of all weapons doth
reside in you. As beauty is never separated from Chandramas, so are the
Vedas and the Brahma weapon both established in you. It is often seen
that the four Vedas dwell in one object and Kshatriya attributes in
another. We have never heard of these two dwelling together in any other
person than the preceptor of the Bharata race and his son. Even this is
what I think. In the Vedantas, in the Puranas, and in old histories, who
save Jamadagni, O king, would be Drona’s superior? A combination of the
Brahma weapon with the Vedas,--this is never to be seen anywhere else. O
preceptor’s son, do thou forgive. This is not the time for disunion. Let
all of us, uniting, fight with Indra’s son who hath come. Of all the
calamities that may befall an army that have been enumerated by men of
wisdom, the worst is disunion among the leaders.’ Aswatthaman said, ‘O
bull among men, these thy just observations, need not be uttered in our
presence; the preceptor, however, filled with wrath, had spoken of
Arjuna’s virtues. The virtues of even an enemy should be admitted, while
the faults of even one’s preceptor may be pointed out; therefore one
should, to the best of his power, declare the merits of a son or a
disciple.’
“Duryodhana said, ‘Let the preceptor grant his forgiveness and let peace
be restored. If the preceptor be at one with us, whatever should be done
(in view of the present emergency) would seem to have been already done.’”
Vaisampayana continued, “Then, O Bharata, Duryodhana assisted by Karna
and Kripa, and the high-souled Bhishma pacified Drona.
“Drona said, ‘Appeased I have already been at the words first spoken by
Bhishma, the son of Santanu. Let such arrangements be made that Partha
may not be able to approach Duryodhana in battle. And let such
arrangements be made that king Duryodhana may not be captured by the foe,
in consequence either of his rashness or want of judgment. Arjuna hath
not, to be sure, revealed himself before the expiry of the term of exile.
Nor will he pardon this act (of ours) today, having only recovered the
kine. Let such arrangements, therefore, be made that he may not succeed
in attacking Dhritarashtra’s son and defeating our troops. Like myself
(who am doubtful of the completion of period of exile) Duryodhana also
had said so before. Bearing it in mind, it behoveth the son of Ganga to
say what is true.’”
SECTION LII
“Bhishma said, ‘The wheel of time revolves with its divisions, viz., with
Kalas and Kasthas and Muhurtas and days and fortnights and months and
constellations and planets and seasons and years. In consequence of their
fractional excesses and the deviations also of the heavenly bodies,
there is an increase of two months in every five years. It seems to me
that calculating this wise, there would be an excess of five months and
twelve nights in thirteen years. Everything, therefore, that the sons of
Pandu had promised, hath been exactly fulfilled by them. Knowing this to
be certain, Vibhatsu hath made his appearance. All of them are
high-souled and fully conversant with the meanings of the scriptures. How
would they deviate from virtue that have Yudhishthira for their guide?
The sons of Kunti do not yield to temptation. They have achieved a
difficult feat. If they had coveted the possession of their kingdom by
unfair means, then those descendants of the Kuru race would have sought
to display their prowess at the time of the match at dice. Bound in bonds
of virtue, they did not deviate from the duties of the Kshatriya order.
He that will regard them to have behaved falsely will surely meet with
defeat. The sons of Pritha would prefer death to falsehood. When the
time, however, comes, those bulls among men--the Pandavas--endued with
energy like that of Sikra, would not give up what is theirs even if it is
defended by the wielder himself of the thunderbolt. We shall have to
oppose in battle the foremost of all wielders of weapons. Therefore, let
such advantageous arrangements as have the sanction of the good and the
honest be now made without loss of time so that our possessions may not
be appropriated by the foe. O king of kings, O Kaurava, I have never seen
a battle in which one of the parties could say,--“we are sure to win.” When
a battle occurs, there must be victory or defeat, prosperity or
adversity. Without doubt, a party to a battle must have either of the
two. Therefore, O king of kings, whether a battle be now proper or not
consistent with virtue or not, make thy arrangements soon, for Dhananjaya
is at hand.’
“Duryodhana said, ‘I will not, O grandsire, give back the Pandavas their
kingdom. Let every preparation, therefore, for battle be made without
delay.’
“Bhishma said, ‘Listen to what I regard as proper, if it pleases thee. I
should always say what is for thy good, O Kaurava. Proceed thou towards
the capital, without loss of time, taking with thee a fourth part of the
army. And let another fourth march, escorting the kine. With half the
troops we will fight the Pandava. Myself and Drona, and Karna and
Aswatthaman and Kripa will resolutely withstand Vibhatsu, or the king of
the Matsyas, or Indra himself, if he approaches. Indeed, we will
withstand any of these like the bank withstanding the surging sea.’”
Vaisampayana continued, “These words spoken by the high-souled Bhishma
were acceptable to them, and the king of the Kauravas acted accordingly
without delay. And having sent away the king and then the kine, Bhishma
began to array the soldiers in order of battle. And addressing the
preceptor, he said, ‘O preceptor, stand thou in the centre, and let
Aswatthaman stand on the left, and let the wise Kripa, son of Saradwata,
defend the right wing, and let Karna of the Suta caste, clad in mail,
stand in the van. I will stand in the rear of the whole army, protecting
it from that point.’”
SECTION LIII
Vaisampayana said, “After the Kauravas, O Bharata, had taken their stand
in this order, Arjuna, filling the air with the rattle and din of his
car, advanced quickly towards them. And the Kurus beheld his banner-top
and heard the rattle and din of his car as also the twang of the Gandiva
stretched repeatedly by him. And noting all this, and seeing that great
car-warrior--the wielder of the Gandiva--come, Drona spoke thus, ‘That is
the banner-top of Partha which shineth at a distance, and this is the
noise of his car, and that is the ape that roareth frightfully. Indeed,
the ape striketh terror in the troops. And there stationed on that
excellent car, the foremost of car-warriors draweth that best of bows,
the Gandiva, whose twang is as loud as the thunder. Behold, these two
shafts coming together fall at my feet, and two others pass off barely
touching my ears. Completing the period of exile and having achieved many
wonderful feats, Partha saluteth me and whispereth in my ears. Endued
with wisdom and beloved of his relatives, this Dhananjaya, the son of
Pandu, is, indeed, beheld by us after a long time, blazing with beauty
and grace. Possessed of car and arrows, furnished with handsome fences
and quiver and conch and banner and coat of mail, decked with diadem and
scimitar and bow, the son of Pritha shineth like the blazing (Homa) fire
surrounded with sacrificial ladles and fed with sacrificial butter.’”
Vaisampayana continued, “Beholding the Kurus ready for battle, Arjuna
addressing Matsya’s son in words suitable to the occasion, said, ‘O
charioteer, restrain thou the steeds at such a point whence my arrows may
reach the enemy. Meanwhile, let me see, where, in the midst of this army,
is that vile wretch of the Kuru race. Disregarding all these, and
singling out that vainest of princes I will fall upon his head, for upon
the defeat of that wretch the others will regard themselves as defeated.
There standeth Drona, and thereafter him his son. And there are those
great bowmen--Bhishma and Kripa and Karna. I do not see, however, the king
there. I suspect that anxious to save his life, he retreateth by the
southern road, taking away with him the kine. Leaving this array of
car-warriors, proceed to the spot where Suyodhana is. There will I fight,
O son of Virata, for there the battle will not be fruitless. Defeating
him I will come back, taking away the kine.’”
Vaisampayana continued, “Thus addressed, the son of Virata restrained
the steeds with an effort and turned them by a pull at the bridle from
the spot where those bulls of the Kuru race were, and urged them on
towards the place where Duryodhana was. And as Arjuna went away leaving
that thick array of cars, Kripa, guessing his intention, addressed his
own comrades, saying, ‘This Vibhatsu desireth not to take up his stand at
a spot remote from the king. Let us quickly fall upon the flanks of the
advancing hero. When inflamed with wrath, none else, unassisted, can
encounter him in battle save the deity of a thousand eyes, or Krishna the
son of Devaki. Of what use to us would the kine be or this vast wealth
also, if Duryodhana were to sink, like a boat, in the ocean of Partha?’
Meanwhile, Vibhatsu, having proceeded towards that division of the army,
announced himself speedily by name, and covered the troops with his
arrows thick as locusts. And covered with those countless shafts shot by
Partha, the hostile warriors could not see anything, the earth itself and
the sky becoming overwhelmed therewith. And the soldiers who had been
ready for the fight were so confounded that none could even the flee from
the field. And beholding the light-handedness of Partha they all
applauded it mentally. And Arjuna then blew his conch which always made
the bristles of the foe stand erect. And twanging his best of bows, he
urged the creatures on his flagstaff to roar more frightfully. And at the
blare of his conch and the rattle of his car-wheels, and the twang of the
Gandiva, and the roar of the superhuman creatures stationed on his
flagstaff, the earth itself began to tremble. And shaking their upraised
tails and lowing together, the kine turned back, proceeding along the
southern road.’”
SECTION LIV
Vaisampayana said, “Having disorganised the hostile host by force and
having recovered the kine, that foremost of bowmen, desirous of fighting
again, proceeded towards Duryodhana. And beholding the kine running wild
towards the city of the Matsyas, the foremost warriors of the Kurus
regarded Kiritin to have already achieved success. And all of a sudden
they fell upon Arjuna who was advancing towards Duryodhana. And beholding
their countless divisions firmly arrayed in order of battle with
countless banners waving over them, that slayer of foes, addressing the
son of the king of the Matsyas, said, ‘Urge on, to the best of their
speed by this road, these white steeds decked with golden bridles. Strive
thou well, for I would approach this crowd of Kuru lions. Like an
elephant desiring an encounter with another, the Suta’s son of wicked
soul eagerly desireth a battle with me. Take me, O prince, to him who
hath grown so proud under the patronage of Duryodhana.’ Thus addressed,
the son of Virata by means of those large steeds endued with the speed of
the wind and furnished with golden armour, broke that array of cars and
took the Pandava into the midst of the battle-field. And seeing this
those mighty car-warriors, Chitrasena and Sangramajit and Satrusaha and
Jaya, desirous of aiding Karna, rushed with arrows and long shafts,
towards the advancing hero of Bharata’s race. Then that foremost of men,
inflamed with wrath, began to consume by means of fiery arrows shot from
his bow, that array of cars belonging to those bulls among the Kurus,
like a tremendous conflagration consuming a forest. Then, when the battle
began to rage furiously, the Kuru hero, Vikarna, mounted on his car,
approached that foremost of car-warriors, Partha, the younger brother of
Bhima,--showering upon him terrible shafts thick and long. Then cutting
Vikarna’s bow furnished with a tough string and horns overlaid with gold,
Arjuna cut off his flagstaff. And Vikarna, beholding his flagstaff cut
off, speedily took to flight. And after Vikarna’s flight, Satruntapa,
unable to repress his ire, began to afflict Partha, that obstructer of
foes and achiever of super-human feats, by means of a perfect shower of
arrows. And drowned, as it were, in the midst of the Kuru-array, Arjuna,
pierced by that mighty car-warrior,--king Satruntapa--pierced the latter
in return with five and then slew his car-driver with ten shafts, and
pierced by that bull of the Bharata race with an arrow capable of
cleaving the thickest coat of mail, Satruntapa fell dead on the field of
battle, like a tree from a mountain-top torn up by the wind. And those
brave bulls among men, mangled in battle by that braver bull among men,
began to waver and tremble like mighty forests shaken by the violence of
the wind that blows at the time of the universal dissolution. And struck
in battle by Partha, the son of Vasava, those well-dressed heroes among
men--those givers of wealth endued with the energy of Vasava--defeated
and deprived of life, began to measure their lengths on the ground, like
full-grown Himalayan elephants clad in mails of black steel decked with
gold. And like unto a raging fire consuming a forest at the close of
summer, that foremost of men, wielding the Gandiva, ranged the field in
all directions, slaying his foes in battle thus. And as the wind rangeth
at will, scattering masses of clouds and fallen leaves in the season of
spring, so did that foremost of car-warriors--Kiritin--ranged in that
battle, scattering all his foes before him. And soon slaying the red
steeds yoked unto the car of Sangramajit, the brother of Vikartana’s son,
that hero decked in diadem and endued with great vigour then cut off his
antagonist’s head by a crescent-shaped arrow. And when his brother was
slain, Vikartana’s son of the Suta caste, mustering all his prowess,
rushed at Arjuna, like a huge elephant with out-stretched tusks, or like
a tiger at a mighty bull. And the son of Vikarna quickly pierced the son
of Pandu with twelve shafts and all his steeds also in every part of
their bodies and Virata’s son too in his hand. And rushing impetuously
against Vikarna’s son who was suddenly advancing against him, Kiritin
attacked him fiercely like Garuda of variegated plumage swooping down
upon a snake. And both of them were foremost of bowmen, and both were
endued with great strength, and both were capable of slaying foes. And
seeing that an encounter was imminent between them, the Kauravas, anxious
to witness it, stood aloof as lookers on. And beholding the offender
Karna, the son of Pandu, excited to fury, and glad also at having him,
soon made him, his horses, his car, and car-driver invisible by means of
a frightful shower of countless arrows. And the warriors of the Bharatas
headed by Bhishma, with their horses, elephants, and cars, pierced by
Kiritin and rendered invisible by means of his shafts, their ranks also
scattered and broken, began to wail aloud in grief. The illustrious and
heroic Karna, however counteracting with numberless arrows of his own
those shafts by Arjuna’s hand, soon burst forth in view with bow and
arrows like a blazing fire. And then there arose the sound of loud
clapping of hands, with the blare of conchs and trumpets and kettle-drums
made by the Kurus while they applauded Vikartana’s son who filled the
atmosphere with the sound of his bow-string flapping against his fence.
And beholding Kiritin filling the air with the twang of Gandiva, and the
upraised tail of the monkey that constituted his flag and that terrible
creature yelling furiously from the top of his flagstaff, Karna sent
forth a loud roar. And afflicting by means of his shafts, Vikartana’s son
along with his steeds, car and car-driver, Kiritin impetuously poured an
arrowy shower on him, casting his eyes on the grandsire and Drona and
Kripa. And Vikartana’s son also poured upon Partha a heavy shower of
arrows like a rain-charged cloud. And the diadem-decked Arjuna also
covered Karna with a thick down-pour of keen-edged shafts. And the two
heroes stationed on their cars, creating clouds of keen-edged arrows in a
combat carried on by means of countless shafts and weapons, appeared to
the spectators like the sun and the moon covered by clouds, and the
light-handed Karna, unable to bear the sight of the foe, pierced the four
horses of the diadem-decked hero with whetted arrows, and then struck his
car-driver with three shafts, and his flagstaff also with three. Thus
struck, that grinder of all adversaries in battle, that bull of the Kuru
race, Jishnu wielding the Gandiva, like a lion awaked from slumber,
furiously attacked Karna by means of straight-going arrows. And afflicted
by the arrowy shower (of Karna), that illustrious achiever of super-human
deeds soon displayed a thick shower of arrows in return. And he covered
Karna’s car with countless shafts like the sun covering the different
worlds with rays. And like a lion attacked by an elephant, Arjuna, taking
some keen crescent-shaped arrows from out of his quiver and drawing his
bow to his ear, pierced the Suta’s son on every part of his body. And
that grinder of foes pierced Karna’s arms and thighs and head and
forehead and neck and other principal parts of his body with whetted
shafts endued with the impetuosity of the thunderbolt and shot from the
Gandiva in battle. And mangled and afflicted by the arrows shot by Partha
the son of Pandu, Vikartana’s son, quitted the van of battle, and quickly
took to flight, like one elephant vanquished by another.”
SECTION LV
Vaisampayana said, “After the son of Radha had fled from the field,
other warriors headed by Duryodhana, one after another, fell upon the son
of Pandu with their respective divisions. And like the shore withstanding
the fury of the surging sea, that warrior withstood the rage of that
countless host rushing towards him, arrayed in order of battle and
showering clouds of arrows. And that foremost of car-warriors, Kunti’s
son Vibhatsu of white steeds, rushed towards the foe, discharging
celestial weapons all the while. Partha soon covered all the points of
the horizon with countless arrows shot from the Gandiva, like the sun
covering the whole earth with his rays. And amongst those that fought on
cars and horses and elephants, and amongst the mail-clad foot-soldiers,
there was none that had on his body a space of even two finger’s breadth
unwounded with sharp arrows. And for his dexterity in applying celestial
weapons, and for the training of the steeds and the skill of Uttara, and
for the coursing of his weapons, and his prowess and light-handedness,
people began to regard Arjuna as the fire that blazeth forth during the
time of the universal dissolution for consuming all created things. And
none amongst the foe could cast his eyes on Arjuna who shone like a
blazing fire of great effulgence. And mangled by the arrows of Arjuna,
the hostile ranks looked like newly-risen clouds on the breast of a hill
reflecting the solar rays, or like groves of Asoka trees resplendent with
clusters of flowers. Indeed, afflicted by the arrows of Partha, the
soldiers looked like these, or like a beautiful garland whose flowers
gradually wither and drop away: And the all-pervading wind bore on its
wings in the sky the torn flags and umbrellas of the hostile host. And
affrighted at the havoc amongst their own ranks, the steeds fled in all
directions, freed from their yokes by means of Partha’s arrows and
dragging after them broken portions of cars and elephants, struck on
their ears and ribs and tusks and nether lips and other delicate parts of
the body, began to drop down on the battle-field. And the earth, bestrewn
in a short time with the corpses of elephants belonging to the Kauravas,
looked like the sky overcast with masses of black clouds. And as that
fire of blazing flames at the end of the yuga consumeth all perishable
things of the world, both mobile and immobile, so did Partha, O king,
consumeth all foes in battle. And by the energy of his weapons and the
twang of his bow, and the preter-natural yells of the creatures stationed
on his flagstaff, and the terrible roar of the monkey, and by the blast
of his conch, that mighty grinder of foes, Vibhatsu, struck terror into
the hearts of all the troops of Duryodhana. And the strength of every
hostile warrior seemed, as it were, to be levelled to the dust at the
very sight of Arjuna. And unwilling to commit the daring act of sin of
slaying them that were defenceless, Arjuna suddenly fell back and
attacked the army from behind by means of clouds of keen-edged arrows
proceeding towards their aims like hawks let off by fowlers. And he soon
covered the entire welkin with clusters of blood-drinking arrows. And as
the (infinite) rays of the powerful sun, entering a small vessel, are
contracted within it for want of space, so the countless shafts of Arjuna
could not find space for their expansion even within the vast welkin.
Foes were able to behold Arjuna’s car, when near, only once, for
immediately after, they were with their horses, sent to the other world.
And as his arrows unobstructed by the bodies of foes always passed
through them, so his car, unimpeded by hostile ranks, always passed
through the latter. And, indeed, he began to toss about and agitate the
hostile troops with great violence like the thousand-headed Vasuki
sporting in the great ocean. And as Kiritin incessantly shot his shafts,
the noise of the bow-string, transcending every sound, was so loud that
the like of it had never been heard before by created beings. And the
elephants crowding the field, their bodies pierced with (blazing) arrows
with small intervals between looked like black clouds coruscated with
solar rays. And ranging in all directions and shooting (arrows) right and
left, Arjuna’s bow was always to be seen drawn to a perfect circle. And
the arrows of the wielder of the Gandiva never fell upon anything except
the aim, even as the eye never dwelleth on anything that is not
beautiful. And as the track of a herd of elephants marching through the
forest is made of itself, so was the track was made of itself for the car
of Kiritin. And struck and mangled by Partha, the hostile warriors
thought that,--Verily, Indra himself, desirous of Partha’s victory,
accompanied by all the immortals is slaying us! And they also regarded
Vijaya, who was making a terrible slaughter around, to be none else than
Death himself who having assumed the form of Arjuna, was slaying all
creatures. And the troops of the Kurus, struck by Partha, were so mangled
and shattered that the scene looked like the achievement of Partha
himself and could be compared with nothing else save what was observable
in Partha’s combats. And he severed the heads of foes, even as reapers
cut off the tops of deciduous herbs. And the Kurus all lost their energy
owing to the terror begot of Arjuna. And tossed and mangled by the
Arjuna-gale, the forest of Arjuna’s foes reddened the earth with purple
secretions. And the dust mixed with blood, uplifted by the wind, made the
very rays of the sun redder still. And soon the sun-decked sky became so
red that it looked very much like the evening. Indeed, the sun ceaseth to
shed his rays as soon as he sets, but the son of Pandu ceased not to
shoot his shafts. And that hero of inconceivable energy overwhelmed, by
means of all celestial weapons, all the great bowmen of the enemy,
although they were possessed of great prowess. And Arjuna then shot three
and seventy arrows of sharp points at Drona, and ten at Dussaha and eight
at Drona’s son, and twelve at Dussasana, and three at Kripa, the son of
Saradwat. And that slayer of foes pierced Bhishma, the son of Santanu,
with arrows, and king Duryodhana with a hundred. And, lastly, he pierced
Karna in the ear with a bearded shaft. And when that great bowmen Karna,
skilled in all weapons, was thus pierced, and his horses and car and
car-driver were all destroyed, the troops that supported him began to
break. And beholding those soldiers break and give way the son of Virata
desirous of knowing Partha’s purpose, addressed him on the field of
battle, and said, ‘O Partha, standing on this beautiful car, with myself
as charioteer, towards which division shall I go? For, commanded by thee,
I would soon take thee thither.’
“Arjuna replied, ‘O Uttara, yonder auspicious warrior whom thou seest
cased in coat of tiger-skin and stationed on his car furnished with a
blue-flag and drawn by red steeds, is Kripa. There is to be seen the van
of Kripa’s division. Take me thither. I shall show that great bowman my
swift-handedness in archery. And that warrior whose flag beareth the
device of an elegant water-pot worked in gold, is the preceptor
Drona--that foremost of all wielders of weapons. He is always an object
of regard with me, as also with all bearers of arms. Do thou, therefore,
circumambulate that great hero cheerfully. Let us bend our heads there,
for that is the eternal virtue. If Drona strikes my body first, then I
shall strike him, for then he will not be able to resent it. There, close
to Drona, that warrior whose flag beareth the device of a bow, is the
preceptor’s son, the great car-warrior Aswatthaman, who is always an
object of regard with me as also with every bearer of arms. Do thou,
therefore, stop again and again, while thou comest by his car. There,
that warrior who stayeth on his car, cased in golden mail and surrounded
by a third part of the army consisting of the most efficient troops, and
whose flag beareth the device of an elephant in a ground of gold, is the
illustrious king Duryodhana, the son of Dhritarashtra. O hero, take
before him this thy car that is capable of grinding hostile cars. This
king is difficult of being vanquished in battle and is capable of
grinding all foes. He is regarded as the first of all Drona’s disciples
in lightness of hand. I shall, in battle, show him my superior swiftness
in archery. There, that warrior whose flag beareth the device of a stout
chord for binding elephants, is Karna, the son of Vikartana, already
known to thee. When thou comest before that wicked son of Radha, be thou
very careful, for he always challengeth me to an encounter. And that
warrior whose flag is blue and beareth the device of five stars with a
sun (in the centre), and who endued with great energy stayeth on his car
holding a huge bow in hand and wearing excellent fences, and over whose
head is an umbrella of pure white, who standeth at the head of a
multitudinous array of cars with various flags and banners like the sun
in advance of masses of black clouds, and whose mail of gold looks bright
as the sun or the moon, and who with his helmet of gold striketh terror
into my heart, is Bhishma, the son of Santanu and the grandsire of us
all. Entertained with regal splendour by Duryodhana, he is very partial
and well-affected towards that prince. Let him be approached last of all,
for he may, even now, be an obstacle to me. While fighting with me, do
thou carefully guide the steeds.’ Thus addressed by him, Virata’s son, O
king, guided Savyasachin’s car with great alacrity towards the spot where
Kripa stood anxious to fight.”
SECTION LVI
Vaisampayana said, “And the ranks of those fierce bowmen, the Kurus,
looked like masses of clouds in the rainy season drifting before a gentle
wind. And close (to those ranks of foot-soldiers) stood the enemy’s
horses ridden by terrible warriors. And there were also elephants of
terrible mien, looking resplendent in beautiful armour, ridden by skilled
combatants and urged on with iron crows and hooks. And, O king, mounted
on a beautiful car, Sakra came there accompanied by the celestials,--the
Viswas and Maruts. And crowded with gods, Yakshas, Gandharvas and Nagas,
the firmament looked as resplendent as it does when bespangled with the
planetary constellation in a cloudless night. And the celestials came
there, each on his own car, desirous of beholding the efficacy of their
weapons in human warfare, and for witnessing also the fierce and mighty
combat that would take place when Bhishma and Arjuna would meet. And
embellished with gems of every kind and capable of going everywhere at
the will of the rider, the heavenly car of the lord of the celestials,
whose roof was upheld by a hundred thousand pillars of gold with (a
central) one made entirely of jewels and gems, was conspicuous in the
clear sky. And there appeared on the scene three and thirty gods with
Vasava (at their head), and (many) Gandharvas and Rakshasas and Nagas and
Pitris, together with the great Rishis. And seated on the car of the lord
of the celestials, appeared the effulgent persons of kings Vasumanas and
Valakshas and Supratarddana, and Ashtaka and Sivi and Yayati and Nahusha
and Gaya and Manu and Puru and Raghu and Bhanu and Krisaswa and Sagara
and Nala. And there shone in a splendid array, each in its proper place
the cars of Agni and Isa and Soma and Varuna and Prajapati and Dhatri and
Vidhatri and Kuvera and Yama, and Alamvusha and Ugrasena and others, and
of the Gandharva Tumburu. And all the celestials and the Siddhas, and all
the foremost of sages came there to behold that encounter between Arjuna
and the Kurus. And the sacred fragrance of celestial garlands filled the
air like that of blossoming woods at the advent of spring. And the red
and reddish umbrellas and robes and garlands and chamaras of the gods, as
they were stationed there, looked exceedingly beautiful. And the dust of
the earth soon disappeared and (celestial) effulgence lit up everything.
And redolent of divine perfumes, the breeze began to soothe the
combatants. And the firmament seemed ablaze and exceedingly beautiful,
decked with already arrived and arriving cars of handsome and various
make, all illumined with diverse sorts of jewels, and brought thither by
the foremost of the celestials. And surrounded by the celestials, and
wearing a garland of lotuses and lilies the powerful wielder of the
thunderbolt looked exceedingly beautiful on his car. And the slayer of
Vala, although he steadfastly gazed at his son on the field of battle,
was not satiated with such gazing.”
SECTION LVII
Vaisampayana said, “Beholding the army of the Kurus arrayed in order of
battle, that descendant of the Kuru race, Partha, addressing Virata’s
son, said, ‘Do thou proceed to the spot where Kripa, the son of Saradwat,
is going by the southern side of that car whose flag is seen to bear the
device of a golden altar.’”
Vaisampayana continued, “Hearing these words of Dhananjaya, the son of
Virata urged, without a moment’s delay, those steeds of silvery hue
decked in golden armour. And making them adopt, one after another, every
kind of the swifter paces, he urged those fiery steeds resembling the
moon in colour. And versed in horse-lore, Uttara, having approached the
Kuru host, turned back those steeds endued with the speed of the wind.
And skilled in guiding vehicles, the prince of Matsya, sometimes wheeling
about, and sometimes proceeding in circular mazes, and sometimes turning
to the left, began to bewilder the Kurus. And wheeling round, the
intrepid and mighty son of Virata at last approached the car of Kripa,
and stood confronting him. Then announcing his own name, Arjuna
powerfully blew that best of conchs called Devadatta, of loud blare. And
blown on the field of battle by the mighty Jishnu, the blare of that
conch was heard like the splitting of a mountain. And seeing that the
conch did not break into a hundred fragments when blown by Arjuna, the
Kurus with all their warriors began to applaud it highly. And having
reached the very heavens, that sound coming back was heard even like the
crash of the thunderbolt hurled by Maghavat on the mountain breast.
Thereupon that heroic and intrepid and mighty car-warrior, Saradwat’s son
Kripa, endued with strength and prowess, waxing wroth at Arjuna, and
unable to bear that sound and eager for fight, took up his own
sea-begotten conch and blew it vehemently. And filling the three worlds
with that sound, that foremost of car-warriors took up a large bow and
twanged the bow-string powerfully. And those mighty car-warriors, equal
unto two suns, standing opposed to each other, shone like two masses of
autumnal clouds. Then Saradwat’s son quickly pierced Partha, that slayer
of hostile heroes, with ten swift and whetted arrows capable of entering
into the very vitals. And Pritha’s son also, on his part, drawing that
foremost of weapons, the Gandiva, celebrated over the world, shot
innumerable iron-arrows, all capable of penetrating into the very core of
the body. Thereupon Kripa, by means of whetted shafts, cut into hundreds
and thousands of fragments, those blood-drinking arrows of Partha before
they could come up. Then that mighty car-warrior, Partha also, in wrath
displaying various manoeuvres, covered all sides with a shower of arrows.
And covering the entire welkin with his shafts, that mighty warrior of
immeasurable soul, the son of Pritha, enveloped Kripa with hundred of
shafts. And sorely afflicted by those whetted arrows resembling flames of
fire, Kripa waxed wroth and quickly afflicting the high-souled Partha of
immeasurable prowess with ten thousand shafts, set up on the field of
battle a loud roar. Then the heroic Arjuna quickly pierced the four
steeds of his adversary with four fatal arrows shot from the Gandiva,
sharp and straight, and furnished with golden wings. And pierced by means
of those whetted arrows resembling flames of fire those steeds suddenly
reared themselves, and in consequence Kripa reeled off his place. And
seeing Gautama thrown off his place, the slayer of hostile heroes, the
descendant of the Kuru race, out of regard for his opponent’s dignity,
ceased to discharge his shafts at him. Then regaining his proper place,
Gautama quickly pierced Savyasachin with ten arrows furnished with
feathers of the Kanka bird. Then with a crescent-shaped arrow of keen
edge, Partha cut off Kripa’s bow and leathern fences. And soon Partha cut
off Kripa’s coat of mail also by means of arrows capable of penetrating
the very vitals, but he did not wound his person. And divested of his
coat of mail, his body resembled that of a serpent which hath in season
cast off its slough. And as soon as his bow had been cut off by Partha,
Gautama took up another and stringed it in a trice. And strange to say,
that bow of him was also cut off by Kunti’s son, by means of straight
shafts. And in this way that slayer of hostile heroes, the son of Pandu,
cut off other bows as soon as they were taken up, one after another, by
Saradwat’s son. And when all his bows were thus cut off, that mighty hero
hurled, from his car, at Pandu’s son, a javelin like unto the blazing
thunderbolt. Thereupon, as the gold-decked javelin came whizzing through
the air with the flash of a meteor, Arjuna cut it off by means of ten
arrows. And beholding his dart thus cut off by the intelligent Arjuna,
Kripa quickly took up another bow and almost simultaneously shot a number
of crescent-shaped arrows. Partha, however, quickly cut them into
fragments by means of ten keen-edged shafts, and endued with great
energy, the son of Pritha then, inflamed with wrath on the field of
battle, discharged three and ten arrows whetted on stone and resembling
flames of fire. And with one of these he cut off the yoke of his
adversary’s car, and with four pierced his four steeds, and with the
sixth he severed the head of his antagonist’s car-driver from off his
body. And with three that mighty car-warrior pierced, in that encounter,
the triple bamboo-pole of Kripa’s car and with two, its wheels. And with
the twelfth arrow he cut off Kripa’s flagstaff. And with the thirteenth
Falguni, who was like Indra himself as if smiling in derision, pierced
Kripa in the breast. Then with his bow cut off, his car broken, his
steeds slain, his car-driver killed, Kripa leapt down and taking up a
mace quickly hurled it at Arjuna. But that heavy and polished mace hurled
by Kripa was sent back along its course, struck by means of Arjuna’s
arrows. And then the warriors (of Kripa’s division), desirous of rescuing
the wrathful son of Saradwat encountered Partha from all sides and covered
him with their arrows. Then the son of Virata, turning the steed to the
left began to perform circuitous evolution called Yamaka and thus
withstood all those warriors. And those illustrious bulls among men,
taking Kripa with them who had been deprived of his car, led him away
from the vicinity of Dhananjaya, the son of Kunti.”
SECTION LVIII
Vaisampayana said, “After Kripa had thus been taken away, the invincible
Drona of red steeds, taking up his bow to which he had already stringed
an arrow, rushed towards Arjuna of white steeds. And beholding at no
great distance from him the preceptor advancing on his golden car, Arjuna
that foremost of victorious warriors, addressing Uttara, said, ‘Blessed
be thou, O friend, carry me before that warrior on whose high banner-top
is seen a golden altar resembling a long flame of fire and decked with
numerous flags placed around, and whose car is drawn by steeds that are
red and large, exceedingly handsome and highly-trained, of face pleasant
and of quiet mien, and like unto corals in colour and with faces of
coppery hue, for that warrior is Drona with whom I desire to fight. Of
long arms and endued with mighty energy possessed of strength and beauty
of person, celebrated over all the worlds for his prowess, resembling
Usanas himself in intelligence and Vrihaspati in knowledge of morality,
he is conversant with the four Vedas and devoted to the practice of
Brahmacharya virtues. O friend, the use of the celestial weapons together
with the mysteries of their withdrawal and the entire science of weapons,
always reside in him. Forgiveness, self-control, truth, abstention from
injury, rectitude of conduct,--these and countless other virtues always
dwell in that regenerate one. I desire to fight with that highly-blessed
one on the field. Therefore, take me before the preceptor and carry me
thither, O Uttara.’”
Vaisampayana continued, “Thus addressed by Arjuna, Virata’s son urged
his steeds decked with gold towards the car of Bharadwaja’s son. And
Drona also rushed towards the impetuously advancing Partha, the son of
Pandu,--that foremost of car-warriors,--like an infuriate elephant
rushing towards an infuriate compeer. And the son of Bharadwaja then blew
his conch whose blare resembled that of a hundred trumpets. And at that
sound the whole army become agitated like the sea in a tempest. And
beholding those excellent steeds red in hue mingling in battle with
Arjuna’s steeds of swan-like whiteness endued with the speed of the mind,
all the spectators were filled with wonder. And seeing on the field of
battle those car-warriors--the preceptor Drona and his disciple
Partha--both endued with prowess, both invincible, both well-trained,
both possessed of great energy and great strength, engaged with each
other, that mighty host of the Bharatas began to tremble frequently. And
that mighty car-warrior Partha, possessed of great prowess and filled
with joy upon reaching Drona’s car on his own, saluted the preceptor. And
that slayer of hostile heroes, the mighty armed son of Kunti, then
addressed Drona in an humble and sweet tone, saying, ‘Having completed
our exile in the woods, we are now desirous of avenging our wrongs. Even
invincible in battle, it doth not behove thee to be angry with us. O
sinless one, I will not strike thee unless thou strikest me first. Even
this is my intention. It behoveth thee to act as thou choosest.’ Thus
addressed Drona discharged at him more than twenty arrows. But the
light-handed Partha cut them off before they could reach him. And at
this, the mighty Drona, displaying his lightness of hand in the use of
weapons, covered Partha’s car with a thousand arrows. And desirous of
angering Partha, that hero of immeasurable soul, then covered his steeds
of silvery whiteness with arrows whetted on stone and winged with the
feathers of the Kanka bird. And when the battle between Drona and Kiritin
thus commenced, both of them discharging in the encounter arrows of
blazing splendour, both well-known for their achievements, both equal to
the wind itself in speed, both conversant with celestial weapons, and
both endued with mighty energy, began shooting clouds of arrows to
bewilder the royal Kshatriyas. And all the warriors that were assembled
there were filled with wonder at sight of all this. And they all admired
Drona who quickly shot clouds of arrows exclaiming,--‘Well done! Well
done! Indeed, who else save Falguna, is worthy of fighting with Drona in
battle? Surely the duties of a Kshatriya are stern, for Arjuna fighteth
with even his own preceptor!’--And it was thus that they who stood on the
field of battle said unto one another. And inflamed with fire, those
mighty-armed heroes standing before other, and each incapable of
overcoming the other, covered each other with arrowy showers. And
Bharadwaja’s son, waxing worth, drew his large and unconquerable bow
plated on the back with gold, and pierced Falguna with his arrows. And
discharging at Arjuna’s car innumerable whetted arrows possessed of solar
effulgence, he entirely shrouded the light of the sun. And that great
car-warrior of mighty arms, violently pierced Pritha’s son with
keen-edged shafts even as the clouds shower upon a mountain. Then taking
up that foremost of bows, the Gandiva, destructive of foes and capable of
withstanding the greatest strain, the impetuous son of Pandu cheerfully
discharged countless shafts of various kinds adorned with gold, and that
powerful warrior also baffled in a moment Drona’s arrowy shower by means
of those shafts shot from his own bow. And at this the spectators
wondered greatly. And the handsome Dhananjaya, the son of Pritha, ranging
on his car, displayed his weapons on all sides at the same time. And the
entire welkin covered with his arrows, became one wide expanse of shade.
And at this Drona become invisible like the sun enveloped in mist. And
shrouded by those excellent arrows on all sides, Drona looked like a
mountain on fire. And beholding his own car completely enveloped by the
arrows of Pritha’s son, Drona that ornament of battle, bent his terrible
and foremost of bows whose noise was as loud as that of the clouds. And
drawing that first of weapons, which was like unto a circle of fire, he
discharged a cloud of keen-edged shafts. And then there were heard on the
field loud sounds like the splitting of bamboos set on fire. And that
warrior of immeasurable soul, shooting from his bow arrows furnished with
golden wings, covered all sides, shrouding the very light of the sun. And
those arrows with knots well-peeled off, and furnished with golden wings,
looked like flocks of birds in the sky. And the arrows discharged by
Drona from his bow, touching one another at the wings, appeared like one
endless line in the sky. And those heroes, thus discharging their arrows
decked with gold, seemed to cover the sky with showers of meteors. And
furnished with feathers of the Kanka bird, those arrows looked like rows
of cranes ranging in the autumnal sky. And the fierce and terrible
encounter that took place between the illustrious Drona and Arjuna
resembled that between Virata and Vasava of old. And discharging arrows
at each other from bows drawn at their fullest stretch, they resembled
two elephants assailing each other with their tusks. And those wrathful
warriors--those ornaments of battle--fighting strictly according to
established usage, displayed in that conflict various celestial weapons
in due order. Then that foremost of victorious men, Arjuna, by means of
his keen shafts resisted the whetted arrows shot by that best of
preceptors. And displaying before the spectators various weapons, that
hero of terrible prowess covered the sky with various kinds of arrows.
And beholding that tiger among men, Arjuna, endued with fierce energy and
intent upon striking him, that foremost of warriors and best of
preceptors (from affection) began to fight with him playfully by means of
smooth and straight arrows. And Bharadwaja’s son fought on with Falguna,
resisting with his own the celestial weapons shot by the former. And the
fight that took place between those enraged lions among men, incapable of
bearing each other, was like unto encounter between the gods and the
Danavas. And the son of Pandu repeatedly baffled with his own, the
Aindra, the Vayavya, and the Agneya weapons that were shot by Drona. And
discharging keen shafts, those mighty bowmen, by their arrowy showers
completely covered the sky and made a wide expanse of shade. And then the
arrows shot by Arjuna, falling on the bodies of hostile warriors,
produced the crash of thunderbolt. O king, elephants, cars, and horses,
bathed in blood, looked like Kinsuka trees crowned with flowers. And in
that encounter between Drona and Arjuna, beholding the field covered with
arms decked with bangles, and gorgeously-attired car-warriors, and coats
of mail variegated with gold, and with banners lying scattered all about,
and with warriors slain by means of Partha’s arrows, the Kuru host became
panic-stricken. And shaking their bows capable of bearing much strain,
those combatants began to shroud and weaken each other with their shafts.
And, O bull of the Bharata race, the encounter that took place between
Drona and Kunti’s son was dreadful in the extreme and resembled that
between Vali and Vasava. And staking their very lives, they began to
pierce each other with straight arrows shot from their fully-stretched
bow-strings. And a voice was heard in the sky applauding Drona, and
saying, ‘Difficult is the feat performed by Drona, inasmuch as he
fighteth with Arjuna,--that grinder of foes, that warrior endued with
mighty energy, of firm grasp, and invincible in battle,--that conqueror
of both celestials and Daityas, that foremost of all car-warriors.’ And
beholding Partha’s infallibility, training, fleetness of hand, and the
range also of Arjuna’s arrows, Drona became amazed. And, O bull of the
Bharata race, lifting up his excellent bow, the Gandiva the unforbearing
Partha drew it now with one hand and now with another shot an arrowy
shower. And beholding that shower resembling a flight of locusts, the
spectators wondering applauded him exclaiming, ‘Excellent’! ‘Excellent’!
And so ceaselessly did he shoot his arrows that the very air was unable
to penetrate the thick array. And the spectators could not perceive any
interval between the taking up of the arrows and letting them off. And in
that fierce encounter characterised by lightness of hand in the discharge
of weapons, Partha began to shoot his arrows more quickly than before.
And then all at once hundreds and thousands of straight arrows fell upon
Drona’s car. And, O bull of the Bharata race, beholding Drona completely
covered by the wielder of the Gandiva with his arrows, the Kuru army set
up exclamation of ‘Oh’! and ‘Alas’! And Maghavat, together with those
Gandharvas and Apsaras that have come there, applauded the fleetness of
Partha’s hand. And that mighty car-warrior, the preceptor’s son, then
resisted the Pandava with a mighty array of cars. And although enraged
with Arjuna, yet Aswatthaman mentally admired that feat of the
high-souled son of Pritha. And waxing wroth, he rushed towards Partha,
and discharged at him an arrowy shower like a heavy down-pour by the
cloud. And turning his steeds towards Drona’s son, Partha gave Drona an
opportunity to leave the field. And thereupon the latter, wounded in that
terrible encounter, and his mail and banner gone sped away by the aid of
swift horses.”
SECTION LIX
Vaisampayana said, “Then, O mighty king, Drona’s son rushed to an
encounter with Arjuna in battle. And beholding his rush to the conflict
like a hurricane, showering shafts like a rain charged cloud Pritha’s son
received him with a cloud of arrows. And terrible was the encounter
between them, like that between the gods and the Danavas. And they shot
arrows at each other like Virata and Vasava. And the welkin being
enveloped on all sides with arrows, the sun was completely hidden, and
the air itself was hushed. And, O conqueror of hostile cities, as they
assailed and struck each other, loud sounds arose as of bamboos on fire.
And, O king, Aswatthaman’s horses being sorely afflicted by Arjuna, they
became bewildered and could not ascertain which way to go. And as
Pritha’s son ranged on the field, the powerful son of Drona finding an
opportunity, cut off the string of the Gandiva with an arrow furnished
with a horse-shoe head. And beholding that extraordinary feat of his, the
celestials applauded him highly. And exclaiming--‘Well done’!--‘Well
done’! Drona and Bhishma, and Karna, and the mighty warrior Kripa, all
applauded that feat of his greatly. And the son of Drona, drawing his
excellent bow, pierced with his shafts, furnished with the feathers of
the Kanka bird, the breast of Partha, that bull among warriors.
Thereupon, with a loud laughter, the mighty-armed son of Pritha attached
a strong and fresh string to Gandiva. And moistening his bow-string with
the sweat that stood on his forehead resembling the crescent moon,
Pritha’s son advanced towards his adversary, even as an infuriated leader
of a herd of elephants rusheth at another elephant. And the encounter
that took place between those two matchless heroes on the field of battle
was exceedingly fierce and made the bristles of the spectators stand on
their ends. And as those heroes endued with mighty energy fought on, the
two mighty elephants, the Kurus beheld them with wonder. And those brave
bulls among men assailed each other with arrows of snaky forms and
resembling blazing fires. And as the couple of quivers belonging to the
Pandava was inexhaustible, that hero was able to remain on the field
immovable as a mountain. And as Aswatthaman’s arrows, in consequence of
his ceaseless discharge in that conflict, were quickly exhausted, it was
for this that Arjuna prevailed over his adversary. Then Karna, drawing
his large bow with great force twanged the bow-string. And thereupon
arose loud exclamation of ‘Oh’! and ‘Alas’! And Pritha’s son, casting his
eyes towards the spot where that bow was twanged, beheld before him the
son of Radha. And at that sight his wrath was greatly excited. And
inflamed with ire and desirous of slaying Karna, that bull of the Kuru
race stared at him with rolling eyes. And, O king, beholding Partha turn
away from Aswatthaman’s side, the Kuru warriors discharged thousands of
arrows on Arjuna. And the mighty-armed Dhananjaya, that conqueror of
foes, leaving Drona’s son, all on a sudden rushed towards Karna. And
rushing towards Karna, with eyes reddened in anger the son of Kunti,
desirous of a single combat with him, said these words.”
SECTION LX
“Arjuna said, ‘The time, O Karna, hath now come for making good thy
loquacious boast in the midst of the assembly, viz., that there is none
equal to thee in fight. Today, O Karna, contending with me in terrible
conflict, thou shalt know thy own strength, and shalt no longer disregard
others. Abandoning good breeding, thou hadst uttered many harsh words,
but this that thou endeavourest to do, is, I think, exceedingly
difficult. Do thou now, O Radha’s son, contending with me in the sight of
the Kurus, make good what thou hadst said before in disregard of myself.
Thou who hadst witnessed Panchala’s princess outraged by villains in the
midst of the court, do thou now reap the fruit of that act of thine.
Fettered by the bonds of morality before, I desisted from vengeance then.
Behold now, O son of Radha, the fruit of that wrath in conflict at hand.
O wicked wight, we have suffered much misery in that forest for full
twelve years. Reap thou today the fruits of our concentrated vengeance.
Come, O Karna, cope with me in battle. Let these thy Kaurava warriors
witness the conflict.’ Hearing these words, Karna replied, ‘Do thou, O
Partha, accomplish in deed what thou sayst in words. The world knows that
thy words verily exceed thy deed. That thou hadst foreborne formerly was
owing to thy inability to do anything. If we witness thy prowess even
now, we may acknowledge its truth. If thy past forbearance was due to thy
having been bound by the bonds of morality, truly thou art equally bound
now although thou regardest thyself free. Having as thou sayst, passed
thy exile in the woods in strict accordance with thy pledge and being
therefore weakened by practising an ascetic course of life, how canst
thou desire a combat with me now? O Pritha’s son, if Sakra himself fight
on thy side, still I would feel no anxiety in putting forth my prowess.
Thy wish, O son of Kunti, is about to be gratified. Do thou fight with me
now, and behold my strength.’ Hearing this, Arjuna said, ‘Even now, O
Radha’s son, thou hadst fled from battle with me, and it is for this that
thou livest although thy younger brother hath been slain. What other
person, save thee, having beheld his younger brother slain in battle
would himself fly from the field, and boast as thou dost, amid good and
true men?’”
Vaisampayana continued, “Having said these words unto Karna, the
invincible Vibhatsu rushed at him and charged a volley, of shafts capable
of penetrating through a coat of mail. But that mighty car-warrior,
Karna, received with great alacrity that discharge with an arrowy shower
of his own, heavy as the downpour of the clouds. And that fierce volley
of arrows covered all sides and severally pierced the steeds and arms and
leathern fences of the combatants. And incapable of putting up with that
assault, Arjuna cut off the strings of Karna’s quiver by means of a
straight and sharp arrow. Thereupon, taking out from his quiver another
arrow, Karna pierced the Pandava in the hand at which the latter’s hold
of the bow was loosened. And then the mighty-armed Partha cut off Karna’s
bow into fragments. And Karna replied by hurling a dart at his adversary,
but Arjuna cut it off by means of his arrows. And then the warriors that
followed the son of Radha rushed in crowds at Arjuna, but Partha sent
them all to the abode of Yama by means of arrows shot from the Gandiva.
And Vibhatsu slew the steeds of Karna by means of sharp and tough arrows
shot from the bow-string drawn to the ear, and deprived of life they
dropped down on the ground. And taking another sharp and blazing arrow
endued with great energy, the mighty son of Kunti pierced the breast of
Karna. And that arrow, cleaving through his mail, penetrated into his
body. And at this, Karna’s vision was obscured and his senses left him.
And regaining consciousness, he felt a great pain, and leaving the combat
fled in a northernly direction. And at this, the mighty car-warrior
Arjuna and Uttara, both began to address him contumely.”
SECTION LXI
Vaisampayana said, “Having defeated Vikartana’s son, Arjuna said unto
the son of Virata, ‘Take me towards that division where yonder device of
a golden palmyra is seen. There our grandfather, Santanu’s son, like unto
a celestial, waiteth, desirous of an encounter with me.’ Thereupon,
beholding that mighty host thronged with cars and horses and elephants,
Uttara, sorely pierced with arrows, said, ‘O hero, I am no longer able to
guide thy excellent steeds. My spirits droop and my mind is exceedingly
bewildered. All the directions seem to be whirling before my eyes in
consequence of the energy of the celestial weapons used by thee and the
Kurus. I have been deprived of my senses by the stench of fat and blood
and flesh. Beholding all this, from terror my mind is, as it were, cleft
in twain. Never before had I beheld such a muster of horses in battle.
And at the flapping of fences, and the blare of conchs, the leonine roars
made by the warriors and the shrieks of elephants, and the twang of the
Gandiva resembling the thunder, I have, O hero, been so stupefied that I
have been deprived of both hearing and memory. And, O hero, beholding
thee incessantly drawing to a circle, in course of the conflict, the
Gandiva which resembleth a circle of fire, my sight faileth me and my
heart is rent asunder. And seeing thy fierce form in battle, like that of
the wielder of the Pinaka while inflamed with wrath, and looking also at
the terrible arrows shot by thee, I am filled with fear. I fail to see
when thou takest up thy excellent arrows, when thou fixest them on the
bow-string, and when thou lettest them off. And though all this is done
before my eyes, yet, deprived of my senses, I do not see it. My spirits
are drooping and earth itself seems to be swimming before me. I have no
strength to hold the whip and the reins.’ Hearing these words, Arjuna
said, ‘Do thou not fear. Assure thyself. Thou also hast, on the field of
battle performed, O bull among men, wonderful feats. Blessed be thou,
thou art a prince and born in the illustrious line of Matsyas. It
behoveth thee not to feel dispirited in chastising thy foes. Therefore, O
prince, stationed on my car, muster all thy fortitude and hold the reins
of my steeds, O slayer of foes, when I once more become engaged in
battle.’”
Vaisampayana continued, “Having said this unto Virata’s son, that best
of men and foremost of car-warriors, the mighty-armed Arjuna, again
addressed the son of Virata, saying. ‘Take me without delay to the van of
Bhishma’s division. I will cut off his very bow-string in the battle.
Thou shalt behold today the celestial weapons of blazing beauty, shot by
me, look like flashes of lightning disporting amid the clouds in the sky.
The Kauravas shall behold the gold-decked back of my Gandiva today, and
assembled together the foe shall dispute, saying,--“By which hand of his,
the right or the left, doth he shoot?” And I shall cause a dreadful river
(of death) to flow today towards the other world with blood for its
waters and cars for its eddies, and elephants for its crocodiles. I shall
today, with my straight arrows, extirpate the Kuru forest having hands
and feet and heads and backs and arms for the branches of its trees.
Alone, bow in hand, vanquishing the Kuru host, a hundred paths shall open
before me like those of a forest in conflagration. Struck by me thou
shalt today behold the Kuru army moving round and round like a wheel
(unable to fly off the field). I shall show thee today my excellent
training in arrows and weapons. Stay thou on my car firmly, whether the
ground be smooth or uneven. I can pierce with my winged arrows even the
mountain of Sumeru that stands touching the very heavens. I slew of old,
at Indra’s command, hundreds and thousands of Paulomas and Kalakhanjas in
battle. I have obtained my firmness of grasp from Indra, and my lightness
of hand from Brahman, and I have learnt various modes of fierce attack
and defence amid crowds of foes from Prajapati. I vanquished, on the
other side of the great ocean, sixty thousands of car-warriors--all
fierce archers--residing in Hiranyapura. Behold, now I defeat the
multitudinous host of the Kurus like a tempest scattering a heap of
cotton. With my fiery arrows I shall today set the Kuru-forest to fire,
having banners for its trees, the foot-soldiers for its shrubs, and the
car-warriors for its beasts of prey. Like unto the wielder of the
thunderbolt overthrowing the Danavas, alone I shall, with my straight
arrows, bring down from the chambers of their cars the mighty warrior of
the Kuru army stationed therein and struggling in the conflict to the
best of their power. I have obtained from Rudra the Raudra, from Varuna
the Varuna, from Agni the Agneya, from the god of Wind the Vayava, and
from Sakra the thunderbolt and other weapons. I shall certainly
exterminate the fierce Dhartarashtra-forest though protected by many
leonine warriors. Therefore, O Virata’s son, let thy fears be dispelled.’”
Vaisampayana continued, “Thus assured by Savyasachin, the son of Virata
penetrated into that fierce array of cars protected by Bhishma. The son
of Ganga, however, of fierce deeds, cheerfully withstood the mighty-armed
hero advancing from desire of vanquishing the heroes in battle. Jishnu,
then, confronting Bhishma, cut off his standard clean off at the roots by
shooting a gold-decked arrow pierced by which it fell to the ground. And
at this, four mighty warriors, Dussasana and Vikarna and Dussaha and
Vivinsati, skilled in weapons and endued with great energy, and all
decked with handsome garlands and ornaments, rushed towards that terrible
bowman. And advancing towards Vibhatsu--that fierce archer, these all
encompassed him around. Then the heroic Dussasana pierced the son of
Virata with a crescent-shaped arrow and he pierced Arjuna with another
arrow in the breast. And Jishnu, confronting Dussasana, cut off by means
of a sharp-edged arrow furnished with vulturine wings his adversary’s bow
plaited with gold, and then pierced his person in the breast by means of
five arrows. And afflicted by the arrows of Partha, Dussasana fled,
leaving the combat. Then Vikarna, the son of Dhritarashtra, pierced
Arjuna--that slayer of hostile heroes, by means of sharp and straight
arrows furnished with vulturine wings. But the son of Kunti within a
moment hit him also in the forehead with straight shafts. And pierced by
Arjuna, he fell down from his car. And at this, Dussaha, supported by
Vivinsati, covered Arjuna with a cloud of sharp arrows, impelled by the
desire of rescuing his brother. Dhananjaya, however, without the least
anxiety, pierced both of them almost at the same instant by means of a
couple of keen-edged arrows and then slew the steeds of both. And there
upon, both those sons of Dhritarashtra, deprived of their steeds and
their bodies mangled were taken away by the warrior behind them who had
rushed forward with other cars. Then the unvanquished Vibhatsu, the
mighty son of Kunti, decked with diadem and sure of aim, simultaneously
attacked all sides with his arrows.”
SECTION LXII
Vaisampayana said, “Then, O thou of the Bharata race, all the great
car-warriors of the Kurus, united together, began to assail Arjuna to the
best of their might from all sides. But that hero of immeasurable soul
completely covered all those mighty car-warriors with clouds of arrows,
even as the mist covereth the mountains. And the roars of huge elephants
and conchs, mingling together, produced a loud uproar. And penetrating
through the bodies of elephants and horses as also through steel coats of
mail, the arrows shot by Partha fell by thousands. And shooting shafts
with the utmost celerity, the son of Pandu seemed in that contest to
resemble the blazing sun of an autumnal midday. And afflicted with fear,
the car-warriors began to leap down from their cars and the
horse-soldiers from horse-back, while the foot-soldiers began to fly in
all directions. And loud was the clatter made by Arjuna’s shafts as they
cleft the coats of mail belonging to mighty warriors, made of steel,
silver, and copper. And the field was soon covered with the corpses of
warriors mounted on elephants and horses, all mangled by the shafts of
Partha of great impetuosity like unto sighing snakes. And then it seemed
as if Dhananjaya, bow in hand, was dancing on the field of battle. And
sorely affrighted at the twang of the Gandiva resembling the noise of the
thunder, many were the combatants that fled from that terrible conflict.
And the field of battle was bestrewn with severed heads decked with
turbans, ear-rings and necklaces of gold, and the earth looked beautiful
by being scattered all over with human trunks mangled by shafts, and arms
having bows in their grasp and hands decked with ornaments. And, O bull
of the Bharata race, in consequence of heads cut off by whetted shafts
ceaselessly falling on the ground, it seemed as if a shower of stones
fell from the sky. And that Partha of formidable prowess, displaying his
fierceness, now ranged the field of battle, pouring the terrible fire of
his wrath upon the sons of Dhritarashtra. And beholding the fierce
prowess of Arjuna who thus scorched the hostile host, the Kuru warriors,
in the very presence of Duryodhana, became dispirited and ceased to
fight. And, O Bharata, having struck terror into that host and routed
those mighty car-warriors, that fore-most of victors, ranged on the
field. And the son of Pandu then created on the field of battle a
dreadful river of blood, with waving billows, like unto the river of
death that is created by Time at the end of the Yuga, having the
dishevelled hair of the dead and the dying for its floating moss and
straw, with bows and arrows for its boats, fierce in the extreme and
having flesh and animal juices for its mire. And coats of mail and
turbans floated thick on its surface. And elephants constituted its
alligators and the cars its rafts. And marrow and fat and blood
constituted its currents. And it was calculated to strike terror into the
hearts of the spectators. And dreadful to behold, and fearful in the
extreme, and resounding with the yells of ferocious beasts, keen edged
weapons constituted its crocodiles. And Rakshasas and other cannibals
haunted it from one end to the other. And strings of pearls constituted
its ripples, and various excellent ornaments, its bubbles. And having
swarms of arrows for its fierce eddies and steeds for its tortoises, it
was incapable of being crossed. And the mighty car warrior constituted
its large island, and it resounded with the bleat of conchs and the sound
of drums. And the river of blood that Partha created was incapable of
being crossed. Indeed, so swift-handed was Arjuna that the spectators
could not perceive any interval between his taking up an arrow, and
fixing it on the bow-string, and letting it off by a stretch of the
Gandiva.”
SECTION LXIII
Vaisampayana said, “Then while a great havoc was being made among the
Kurus, Santanu’s son, Bhishma, and grandsire of the Bharatas rushed at
Arjuna, taking up an excellent bow adorned with gold, and many arrows
also of keen points and capable of piercing into the very vitals of the
foe and afflicting him sorely. And in consequence of a white umbrella
being held over his head, that tiger among men looked beautiful like unto
a hill at sunrise. And the son of Ganga, blowing his conch cheered the
sons of Dhritarashtra, and wheeling along his right came upon Vibhatsu
and impeded his course. And that slayer of hostile heroes, the son of
Kunti, beholding him approach, received him with a glad heart, like a
hill receiving a rain-charged cloud. And Bhishma, endued with great
energy, pierced Partha’s flag-staff with eight arrows. The arrows
reaching the flag-staff of Pandu’s son, struck the blazing ape and those
creatures also stationed in the banner-top. And then the son of Pandu,
with a mighty javelin of sharp edge cut off Bhishma’s umbrella which
instantly fell on the ground. And then the light-handed son of Kunti
struck his adversary’s flag-staff also with many shafts, and then his
steeds and then the couple of drivers that protected Bhishma’s flanks.
And unable to bear this, Bhishma though cognisant of the Pandava’s might,
covered Dhananjaya with a powerful celestial weapon. And the son of
Pandu, of immeasurable soul, hurling in return a celestial weapon at
Bhishma, received that from Bhishma like a hill receiving a deep mass of
clouds. And the encounter that took place between Partha and Bhishma, was
fierce and the Kaurava warriors with their troops stood as lookers on.
And in the conflict between Bhishma and the son of Pandu, shafts striking
against shafts shone in the air like fireflies in the season of rains.
And, O king, in consequence of Partha’s shooting arrows with both his
right and left hands, the bent Gandiva seemed like a continuous circle of
fire. And the son of Kunti then covered Bhishma with hundreds of sharp
and keen-edged arrows, like a cloud covering the mountain-breast with its
heavy downpour. And Bhishma baffled with his own arrows that arrowy
shower, like the bank resisting the swelling sea, and covered the son of
Pandu in return. And those warriors, cut into a thousand pieces in
battle, fell fast in the vicinity of Falguna’s car. And then there was a
downpour, from the car of Pandu’s son, of arrows furnished with golden
wing, and raining through the sky like a flight of locusts. And Bhishma
again repelled that arrowy shower with hundreds of whetted shafts shot by
him. And then the Kauravas exclaimed.--‘Excellent! Excellent!’--Indeed,
Bhishma hath performed an exceedingly difficult feat inasmuch as he hath
fought with Arjuna. Dhananjaya is mighty and youthful, and dexterous and
swift of hand. Who else, save Bhishma, the son of Santanu, or Krishna,
the son of Devaki, or the mighty son of Bharadwaja, the foremost of
preceptors, is able to bear the impetus of Partha in battle? And
repelling weapons with weapons, those two bulls of the Bharata race, both
endued with great might, fought on playfully and infatuated the eyes of
all created beings. And those illustrious warriors ranged on the field of
battle, using the celestials weapons obtained from Prajapati and Indra,
and Agni and the fierce Rudra, and Kuvera, and Varuna, and Yama, and
Vayu. And all beings were greatly surprised, upon beholding those
warriors engaged in combat. And they all exclaimed,--‘Bravo Partha of long
arms! Bravo Bhishma!’ Indeed, this application of celestial weapons that
is being witnessed in the combat between Bhishma and Partha is rare among
human beings.”
Vaisampayana continued, “Thus raged that conflict with weapons between
those warriors conversant with all weapons. And when that conflict of
celestial weapons ceased, then commenced a conflict with arrows. And
Jishnu approaching his opponent, cut off with an arrow sharp like a razor
the gold-decked bow of Bhishma. Within the twinkling of the eye, however,
Bhishma, that mighty-armed and great car-warrior, took up another bow and
stringed it. And inflamed with wrath, he showered upon Dhananjaya a cloud
of arrows. And Arjuna, too, endued with great energy, rained upon Bhishma
innumerable sharp-pointed and keen-edged arrows. And Bhishma also shot
clouds of arrows upon Pandu’s son. And conversant with celestial weapons
and engaged in shooting at each other, arrows of keen points, no
distinction, O king, could then be perceived between those illustrious
warriors. And that mighty car-warrior, Kunti’s son, covered with a
diadem, and the heroic son of Santanu, obscured the ten directions with
their arrows. And the Pandava covered Bhishma, and Bhishma also covered
the Pandava, with clouds of shafts. And, O king, wonderful was this
combat that took place in this world of men. And the heroic warriors that
protected Bhishma’s car, slain by the son of Pandu, fell prostrate, O
monarch, beside the car of Kunti’s son. And the feathery arrows of
Swetavahana, shot from the Gandiva, fell in all directions as if with the
object of making a wholesale slaughter of the foe. And issuing forth from
his car those blazing arrows furnished with golden wings looked like rows
of swans in the sky. And all the celestials with Indra, stationed in the
firmament, gazed with wonder upon another celestial weapon hurled with
great force by that wonderful archer Arjuna. And beholding that wonderful
weapon of great beauty, the mighty Gandiva, Chitrasena, highly pleased,
addressed the lord of celestials, saying, ‘Behold these arrows shot by
Partha coursing through the sky in one continuous line. Wonderful is the
dexterity of Jishnu in evolving this celestial weapon! Human beings are
incapable of shooting such a weapon, for it does not exist among men. How
wonderful again is this concourse of mighty weapons existing from days of
old! No interval can be perceived between his taking up the arrows,
fixing them on the bow-string, and letting them off by stretching the
Gandiva. The soldiers are incapable of even looking at the son of Pandu,
who is like unto the midday sun blazing in the sky. So also none ventures
to look at Bhishma, the son of Ganga. Both are famous for their
achievements, and both are of fierce prowess. Both are equal in feats of
heroism, and both are difficult of being vanquished in battle.’
“Thus addressed by the Gandharva about that combat between Partha and
Bhishma, the lord of the celestials, O Bharata, paid proper respect unto
both by a shower of celestial flowers. Meanwhile, Bhishma, the son of
Santanu, assailed Arjuna on the left side, while that drawer of the bow
with either hands was on the point of piercing him. And at this,
Vibhatsu, laughing aloud, cut off with an arrow of keen edge and
furnished with vulturine wings, the bow of Bhishma, that hero of solar
effulgence. And then Dhananjaya, the son of Kunti, pierced Bhishma in the
breast with ten shafts although the latter was contending with all his
prowess. And sorely afflicted with pain Ganga’s son of mighty arms and
irresistible in battle, stood for a long time leaning on the pole of his
car. And beholding him deprived of consciousness the driver of his
car-steeds, calling to mind the instructions about protecting the
warriors when in a swoon, led him away for safety.”
SECTION LXIV
Vaisampayana said, “After Bhishma had fled, leaving the van of battle,
the illustrious son of Dhritarashtra hoisting high his flag approached
Arjuna, bow in hand and setting up a loud roar. And with a spear-headed
shaft shot from his bow stretched to the ear, he pierced on the forehead
of that terrible bowman of fierce prowess, Dhananjaya, ranging amidst the
foes. And pierced with that keen shaft of golden point on the forehead,
that hero of famous deeds looked resplendent, O king, like unto a
beautiful hill with a single peak. And cut by that arrow, the warm
life-blood gushed out profusely from the wound. And the blood trickling
down his body shone beautifully like a wreath of golden flowers. And
struck by Duryodhana with the shaft, the swift-handed Arjuna of unfailing
strength, swelling with rage, pierced the king in return, taking up
arrows that were endued with the energy of snakes of virulent poison. And
Duryodhana of formidable energy attacked Partha, and Partha also, that
foremost of heroes, attacked Duryodhana. And it was that those foremost
of men, both born in the race of Ajamida, struck each other alike in the
combat. And then (seated) on an infuriate elephant huge as a mountain and
supported by four cars, Vikarna rushed against Jishnu, the son of Kunti.
And beholding that huge elephant, advancing with speed, Dhananjaya struck
him on the head between the temples with an iron arrow of great impetus
shot from the bow-string stretched to the ear. And like the thunderbolt
hurled by Indra splitting a mountain, that arrow furnished with vulturine
wings, shot by Partha, penetrated, up to the very feathers, into the body
of that elephant huge as hill. And sorely afflicted by the shaft, that
lord of the elephant species began to tremble, and deprived of strength
fell down on the ground in intense anguish, like the peak of mountain
riven by thunder. And that best of elephants falling down on the earth,
Vikarna suddenly alighting in great terror, ran back full eight hundred
paces and ascended on the car of Vivinsati. And having slain with that
thunder-like arrow that elephant huge as a mighty hill and looking like a
mass of clouds, the son of Pritha smote Duryodhana in the breast with
another arrow of the same kind. And both the elephant and the king having
thus been wounded, and Vikarna having broken and fled along with the
supporters of the king’s car, the other warriors, smitten with the arrows
shot from the Gandiva, fled from the field in panic. And beholding the
elephant slain by Partha, and all the other warriors running away,
Duryodhana, the foremost of the Kurus, turning away his car precipitately
fled in that direction where Partha was not. And when Duryodhana was fast
running away in alarm, pierced by that arrow and vomitting forth blood,
Kiritin, still eager for battle and capable of enduring every enemy, thus
censured him from wrath, ‘Sacrificing thy great fame and glory, why dost
thou fly away, turning thy back? Why are not those trumpets sounded now,
as they were when thou hadst set out from thy kingdom? Lo, I am an
obedient servant of Yudhishthira, myself being the third son of Pritha,
standing here for battle. Turn back, show me thy face, O son of
Dhritarashtra, and bear in thy mind the behaviour of kings. The name
Duryodhana bestowed on thee before is hereby rendered meaningless. When
thou runnest away, leaving the battle, where is thy persistence in
battle? Neither do I behold thy body-guards, O Duryodhana, before nor
behind. O foremost of men, fly thou away and save thy life which is dear
from the hands of Pandu’s son.’”
SECTION LXV
Vaisampayana said, “Thus summoned to battle by the illustrious hero,
Dhritarashtra’s son turned back stung by those censures, like an
infuriate and mighty elephant pricked by a hook. And stung by those
reproaches and unable to bear them, that mighty and brave car-warrior
endued with great swiftness, turned back on his car, like a snake that is
trampled under foot. And beholding Duryodhana turn back with his wounds,
Karna, that hero among men, decked with a golden necklace, stopped the
king on the way and soothing him, himself proceeded along the north of
Duryodhana’s car to meet Partha in battle. And the mighty-armed Bhishma
also, the son of Santanu, turning back his steeds decked with gold,
enormous in size, and of tawny hue, rushed bow in hand, for protecting
Duryodhana from Partha’s hand. And Drona and Kripa and Vivinsati and
Dussasana and others also, quickly turning back, rushed forward with
speed with drawn bows and arrows fixed on the bow-strings, for protecting
Duryodhana. And beholding those divisions advance towards him like the
swelling surges of the ocean, Dhananjaya, the son of Pritha, quickly
rushed at them like a crane rushing at a descending cloud. And with
celestial weapons in their hands, they completely surrounded the son of
Pritha and rained on him from all sides a perfect shower of shafts, like
clouds showering on the mountain breast a heavy downpour of rain. And
warding off with weapons, all the weapons of those bulls among the Kurus,
the wielder of the Gandiva who was capable of enduring all foes, evolved
another irresistible weapon obtained from Indra, called Sanmohana. And
entirely covering the cardinal and other directions with sharp and
keen-edged arrows furnished with beautiful feathers, that mighty hero
stupefied their senses with the twang of the Gandiva. And once more,
taking up with both his hands that large conch of loud blare, Partha,
that slayer of foes, blew it with force and filled the cardinal and other
points, the whole earth, and sky, with that noise. And those foremost of
the Kuru heroes were all deprived of their senses by the sound of that
conch blown by Partha. And all of them stood still, their bows, from
which they were never separated, dropping down from their hands. And when
the Kuru army became insensible, Partha calling to mind the words of
Uttara, addressed the son of the Matsya king, saying, ‘O best of men, go
thou among the Kurus, so long as they remain insensible, and bring away
the white garments of Drona and Kripa, and the yellow and handsome ones
of Karna, as also the blue ones of the king and Drona’s son. Methinks,
Bhishma is not stupefied, for he knoweth how to counteract this weapon of
mine. So, pass thou on, keeping his steeds to thy left; for those that
are sensible should thus be avoided.’ Hearing these words, the
illustrious son of Matsya, giving up the reins of the steeds, jumped down
from the car and taking off the garments of the warriors, came back to
his place. And the son of Virata then urged the four handsome steeds with
flanks adorned with golden armours. And those white steeds, urged on,
took Arjuna away from the midst of battle-field and beyond the array of
the infantry bearing standards in their hands. And, Bhishma, beholding
that best of men thus going away, struck him with arrows. And Partha,
too, having slain Bhishma’s steeds, pierced him with ten shafts. And
abandoning Bhishma on the field of battle, having first slain his
car-driver, Arjuna with a good-looking bow in hand came out of that
multitude of cars, like the sun emerging from the clouds. And
Dhritarashtra’s son, that foremost of heroes among the Kurus, recovering
his senses, saw the son of Pritha standing like the lord of the
celestials, alone on the battle-field. And he said in hurry (unto
Bhishma), ‘How hath this one escaped from thee? Do thou afflict him in
such a way that he may not escape.’ And at this, Santanu’s son, smiling,
said unto him, ‘Where had been this sense of thine, and where had been
thy prowess too, when thou hadst been in a state of unconsciousness
renouncing thy arrows and handsome bow? Vibhatsu is not addicted to the
commission of atrocious deeds; nor is his soul inclined to sin. He
renounceth not his principles even for the sake of the three worlds. It
is for this only that all of us have not been slain in this battle. O
thou foremost of Kuru heroes, go back to the city of the Kurus, and let
Partha also go away, having conquered the kine. Do thou never foolishly
throw away thy own good. Indeed, that which leadeth to one’s welfare
ought to be accomplished.’”
Vaisampayana continued, “Having listened to the words of the grandsire
that tended to his own welfare, the wrathful king Duryodhana no longer
eager for battle, drew a deep sigh and became silent. And reflecting that
the advice of Bhishma was beneficial and seeing that the Pandavas gaining
in strength, the other warriors also, desirous of protecting Duryodhana,
resolved to return. And beholding those foremost of Kuru heroes departing
for their city, Dhananjaya, the son of Pritha, with a cheerful heart
followed them for a while, desirous of addressing and worshipping them.
And having worshipped the aged grandsire--the son of Santanu, as also the
preceptor Drona, and having saluted with beautiful arrows Drona’s son and
Kripa and other venerable ones among the Kurus, the son of Pritha broke
into fragments Duryodhana’s crown decked with precious gems, with another
arrow. And having saluted all the venerable and brave warriors thus, he
filled the three worlds with the twang of the Gandiva. And suddenly
blowing his conch called Devadatta, the hero pierced the hearts of all
his foes. And having humbled the hostile, he looked resplendent on his
car decked with a handsome flag. And beholding the Kurus depart, Kiritin
cheerfully said unto Matsya’s son, ‘Turn back thy steeds; thy kine have
been recovered; the foe is going away and do thou also return to thy city
with a cheerful heart.’ And the celestials also, having witnessed that
most wonderful encounter between Falguna and the Kurus, were highly
delighted, and went to their respective abodes, reflecting upon Partha’s
feats.”
SECTION LXVI
Vaisampayana said, “Having vanquished the Kurus in battle, that one with
eyes like those of a bull brought back that profuse cattle wealth of
Virata. And while the Dhritarashtra, after their rout, were going away, a
large number of Kuru-soldiers issuing out of the deep forest appeared
with slow steps before Partha, their hearts afflicted with fear. And they
stood before him with joined palms and with hair dishevelled. And
fatigued with hunger and thirst, arrived in a foreign land, insensible
with terror, and confused in mind, they all bowed down unto the son of
Pritha and said,--‘We are thy slaves.’
“Arjuna said, ‘Welcome, blessed be ye. Go ye away. Ye have no cause of
fear. I will not take the lives of them that are afflicted. Ye have my
assurance of protection.’”
Vaisampayana continued, “Hearing these words of assurance, the assembled
warriors greeted him with benedictions in praise of his achievements and
fame and wishing him long life. And the Kauravas were unable to confront
Arjuna while after routing the foe he proceeded towards the city of
Virata, like an elephant with rent temples. And having routed the whole
army of the Kuru like a violent wind scattering the clouds, that slayer
of foes, Partha, regardfully addressing the prince of Matsya, said, ‘It
is known to thee alone, O child, that the sons of Pritha are all living
with thy father. Do not eulogise them upon entering the city, for then
the king of the Matsyas may hide himself in fear. On the other hand,
entering the city, do thou proclaim in the presence of thy father that
the deed is thy own, saying,--“By me hath the army of the Kurus been
vanquished and by me have the kine been recovered from the foe!”’
“Uttara said, ‘The feat thou hast achieved is beyond my power. I do not
possess the ability to achieve it. I shall not, however, O Savyasachin,
discover thee to my father, as long as thou wilt not tell me to do it.’”
Vaisampayana continued, “Having vanquished the hostile army and wrested
the whole of the cattle wealth from the Kurus, Jishnu returned again to
the cemetery and having approached the same Sami tree stood there with
body mangled by the arrows of the enemy. Then that terrible monkey
blazing like fire ascended into the sky with those other creatures in the
flag-staff. And the illusion created (by Viswakarma) melted away and
Uttara’s own banner bearing the device of a lion was set up on the car
again. And having replaced the arrows and quivers of those foremost of
the Kuru princes, and also that other weapon the (Gandiva) which enhances
the fierceness of a battle, the illustrious prince of Matsya set out for
the city with a glad heart, having Kiritin as his charioteer. And having
achieved an exceedingly mighty feat and slain the foe, Partha also, that
slayer of foes, binding his hair into a braid as before, took the reins
from Uttara’s hands. And that illustrious hero entered the city of
Virata, with a cheerful heart rehabilitating himself as Vrihannala, the
car-driver of Uttara.”
Vaisampayana continued, “When all the Kauravas utterly routed and
vanquished, set out in a dejected mood for Hastinapura, Falguna, on his
way back, addressed Uttara, saying, ‘O prince, O hero of mighty arms,
seeing the kine escorted in advance of us by the cowherds, we shall enter
Virata’s metropolis in the afternoon, having tended the steeds with drink
and a bath. Let the cowherds, despatched by thee, speedily repair to the
city with the good news and proclaim thy victory.’”
Vaisampayana continued, “Agreeable to Arjuna’s words, Uttara speedily
ordered the messengers, saying, ‘Go ye and proclaim the king’s victory.
The foe hath been routed, and the kine have been recovered.’ And the
Matsya and the Bharata princes having thus consulted together
re-approached the same Sami tree. And gratified with the victory they had
won, and arrived at the foot of the Sami tree, they wore on their persons
and took up on their car the ornaments and robes they had left there. And
having vanquished the whole hostile army and recovered the whole of the
wealth from the Kurus, the heroic son of Virata returned to the city with
Vrihannala as his car-driver.”
SECTION LXVII
Vaisampayana said, “Having speedily recovered his wealth Virata owning a
large army entered his city with a cheerful heart, accompanied by the
four Pandavas. And having vanquished the Trigartas in battle and
recovered all the kine, that mighty monarch, along with the sons of
Pritha, looked resplendent and blazed forth in beauty. And as the brave
king, that enhancer of the joys of friends, was seated on his throne, all
his subjects headed by the Brahmanas stood before him. And worshipped by
them, the king of the Matsyas, at the head of his army, saluted the
Brahmanas and his subjects in return and dismissed them cheerfully. And
Virata, the king of the Matsyas owning a large army, enquired after
Uttara, saying, ‘Where hath Uttara gone?’ And the women and the maidens
of the palace and the other females living in the inner apartments
joyfully said unto him, ‘Our kine having been seized by the Kurus,
Bhuminjaya incensed at this and from excess of bravery hath issued forth
alone with only Vrihannala as his second, for vanquishing the six mighty
car-warriors, Bhishma the son of Santanu, and Kripa, and Karna, and
Duryodhana, and Drona, and Drona’s son who have all come with the Kuru
army.’”
Vaisampayana continued, “Then king Virata, hearing that his brave son
had gone forth with only one car and with Vrihannala as his car-driver,
became filled with grief, and addressing his chief counsellors, said,
‘Without doubt, the Kauravas and other lords of earth, learning the
defeat of the Trigartas, will never keep their ground. Therefore, let
those of my warriors that have not been wounded by the Trigartas go out,
accompanied by a mighty force, for the protection of Uttara.’ And saying
this, the king speedily despatched, for the sake of his son, horses and
elephants and cars and a large number of foot-soldiers, equipped and
decked with various kinds of weapons and ornaments. And it was thus that
Virata, the king of the Matsyas, owning a large army, quickly ordered out
a large division consisting of four kinds of troops. And having done
this, he said, ‘Learn ye, without loss of time whether the prince liveth
still or not! I myself think that he who hath got a person of the neuter
sex for his car-driver is not alive.’”
Vaisampayana continued, “Then king Yudhishthira the just, smilingly said
unto the afflicted king Virata, ‘If, O monarch, Vrihannala hath been his
charioteer, the foe will never be able to take away thy kine today.
Protected by that charioteer, thy son will be able to vanquish in battle
all the lords of earth allied with the Kurus, indeed, even the gods and
the Asuras and the Siddhas and the Yakshas together.’”
Vaisampayana continued, “Meanwhile, the swift-footed messengers
despatched by Uttara, having reached Virata’s city, gave tidings of the
victory. And the minister-in-chief then informed the king of everything,
viz., the great victory that had been won, the defeat of the Kurus, and
the expected arrival of Uttara. And he said, ‘All the kine have been
brought back, the Kurus have been defeated, and Uttara, that slayer of
foes, is well with his car-driver.’ Then Yudhishthira said, ‘By good luck
it is that the kine have been recovered and the Kurus routed. I do not,
however, regard it strange that thy son should have vanquished the Kurus,
for his victory is assured that hath Vrihannala for his charioteer.’”
Vaisampayana continued, “Hearing of the victory of his son possessed of
immeasurable might, king Virata became so glad that the bristles of his
body stood erect. And having made presents of raiments unto the
messengers, he ordered his ministers, saying, ‘Let the highways be
decorated with flags, and let all the gods and goddesses be worshipped
with flowery offerings. And let princes and brave warriors, and musicians
and harlots decked in ornaments, march out to receive my son. And let the
bellman, speedily riding an intoxicated elephant, proclaim my victory at
places where four roads meet. And let Uttara, too, in gorgeous attire and
surrounded by virgins and chanters of eulogies, go forth to receive my
son.’”
Vaisampayana continued, “Having listened to these words of the king, all
the citizens with auspicious things in hand, and many amongst them with
cymbals and trumpets and conchs, and beautiful women attired in gorgeous
robes, and reciters of auspicious and sacred hymns, accompanied by
encomiasts and minstrels, and drummers and other kinds of musicians
issued forth from the city of the mighty Virata to welcome Uttara of
immeasurable prowess. And having despatched troops and maidens and
courtesans decked in ornaments, the wise king of the Matsyas cheerfully
said these words, ‘O Sairindhri, fetch the dice. And, O Kanka, let the
play commence.’ The son of Pandu replied, saying, ‘We have heard it said
that one whose heart is filled with joy should not play with a cunning
gambler. I do not therefore, dare gamble with thee that are so
transported with joy. I am ever desirous of doing what is for thy good.
Let the play, however, commence if it pleases thee.’
“Virata said, ‘My female slaves and kine, my gold and whatsoever other
wealth I have, nothing of all this shall thou be able to protect today
even if I do not gamble.’ Kanka said in reply, ‘O monarch, O bestower of
honours, what business hast thou with gamble which is attended with
numerous evils? Gambling is fraught with many evils; it should,
therefore, be shunned. Thou mayst have seen or at least heard of
Yudhishthira, the son of Pandu. He lost his extensive and prosperous
kingdom and his god-like brothers at dice. For this, I am averse to
gambling. But if thou likest, O king, I will play.’”
Vaisampayana continued, “While the play was going on, Matsya said unto
the son of Pandu, ‘Lo, the Kauravas that are so formidable have been
vanquished in battle by my son.’ Upon this, the illustrious king
Yudhishthira said, ‘Why should not he conquer that hath Vrihannala for
his charioteer?’
“Thus addressed, King Matsya became angry and said unto Pandu’s son,
‘Thou wretch of a Brahmana, dost thou compare one of the neuter sex with
my son! Hast thou no knowledge of what is proper and what improper for
one to say? Without doubt, thou disregardest me. Why should not my son
vanquish all those with Bhishma and Drona as their leaders? O Brahmana,
for friendship only I pardon thee this thy offence. Thou must not,
however, say so again if thou wishest to live.’
“Yudhishthira said, ‘There where Bhishma and Drona and Drona’s son and
the son of Vikartana and Kripa and king Duryodhana and other royal and
mighty car-warriors are assembled or there where Indra himself is
surrounded by the Maruts, what other person than Vrihannala can fight,
encountering them all! None hath been, none will be, his equal in
strength of arms! Indeed, it is Vrihannala only whose heart is filled
with joy at sight of a terrible conflict. It is he who had vanquished the
celestials and the Asuras and human beings fighting together. With such a
one for his ally, why should not thy son conquer the foe?’ Virata said,
‘Repeatedly forbidden by me, thou dost not yet restrain thy tongue. If
there is none to punish, no one would practise virtue.’”
Vaisampayana continued, “Saying this, the king inflamed with anger
forcibly struck Yudhishthira in the face with a dice, and reproached him
angrily, saying, ‘Let it not occur again!’ And having been violently
struck, blood began to flow from his nose. But the son of Pritha held it
in his hands before it fell on the ground. And the virtuous Yudhishthira
then glanced at Draupadi who was standing by his side. Ever obedient to
the wishes of her lord, the faultless Draupadi, understanding his
meaning, and bringing a golden vessel filled with water, received the
blood that flowed from his nose. Meanwhile, Uttara, entertained with
sweet perfumes of diverse kinds and decked with floral chaplets, slowly
entered the city, received with respect by the citizens, the women, and
the people of the provinces. And approaching the gate of the palace he
sent the news of his arrival to his father. And the porter then,
approaching the king, said, ‘Thy son Uttara, waiteth at the gate with
Vrihannala as his companion.’ And the Matsya king, with a cheerful heart,
said unto him, ‘Do thou usher both, as I am very anxious to see them.’
Then Yudhishthira, the king of the Kurus, gently whispered unto the ears
of the warder, ‘Let Uttara enter alone; Vrihannala must not come in. Such
is the vow of that hero of mighty arms that whoever causeth a wound on my
person or sheddeth my blood except in battle, shall not live. Inflamed
with rage he will never bear patiently to see me bleeding, but will slay
Virata even now with his counsellors and troops and steeds.’”
SECTION LXVIII
Vaisampayana said, “Then Bhuminjaya, the eldest son of the king,
entered, and having worshipped the feet of his father approached Kanka.
And he beheld Kanka covered with blood, and seated on the ground at one
end of the court, and waited upon by the Sairindhri. And seeing this,
Uttara asked his father in a hurry, saying, ‘By whom, O king, hath this
one been struck? By whom hath this sinful act been perpetrated?’
“Virata said, ‘This crooked Brahmana hath been struck by me. He deserveth
even more than this. When I was praising thee, he praised that person of
the third sex.’
“Uttara said, ‘Thou hast, O king, committed an improper act. Do thou
speedily propitiate him so that the virulent poison of a Brahmana’s curse
may not consume thee to thy roots!’”
Vaisampayana continued, “Having heard the words of his son, Virata, that
enhancer of the limits of his kingdom, began to soothe Kunti’s son, who
was like unto a fire hid in ashes, for obtaining his forgiveness. And
unto the king desirous of obtaining his pardon the Pandava replied, ‘O
king, I have long ago forgiven it. Anger I have none. Had this blood from
my nostrils fallen on the ground, then, without doubt, thou, O monarch,
wouldst have been destroyed with thy kingdom. I do not, however, blame
thee, O king, for having struck an innocent person. For, O king, they
that are powerful generally act with unreasoning severity.’”
Vaisampayana continued, “When the bleeding had stopped, Vrihannala
entered (the council-room) and having saluted both Virata and Kanka,
stood silent. And the king, having appeased the chief of the Kurus, began
to praise, in Savyasachin’s hearing, Uttara who had returned from the
battle. And the king said, ‘O enhancer of the joys of Kekaya’s princess,
in thee have I truly a son! I never had nor shall have, a son that is
equal to thee! How, indeed, couldst thou, O child, encounter that Karna
who leaveth not a single mark unhit amongst even a thousand that he may
aim at all at once? How couldst thou, O child, encounter that Bhishma who
hath no equal in the whole world of men? How also couldst thou, O child,
encounter Drona, that foremost of all wielders of weapons, that preceptor
of the Vrishnis and Kauravas, twice-born one who may be regarded as the
preceptor of all the Kshatriyas? How couldst thou meet in battle the
celebrated Aswatthaman? How couldst thou, O child, encounter that
Duryodhana, the prince who is capable of piercing even a mountain with
his mighty arrows? My foes have all been thrashed. A delicious breeze
seems to blow around me. And since thou hast recovered in battle the
whole of my wealth that had been seized by the Kurus, it seems that all
those mighty warriors were struck with panic. Without doubt, thou, O bull
amongst men, has routed the foe and snatched away from them my wealth of
kine, like his prey from a tiger.’”
SECTION LXIX
“Uttara said, ‘The kine have not been recovered by me, nor have the foe
been vanquished by me. All that hath been accomplished by the son of a
deity. Capable of striking like a thunderbolt, that youth of celestial
origin, beholding me running away in fear, stopped me and himself mounted
on my car. It was by him that the kine have been recovered and the
Kauravas vanquished. The deed, O father, is that hero’s and not mine. It
was he that repulsed with arrows Kripa and Drona and Drona’s son of
powerful energy, and the Suta’s son and Bhishma. That mighty hero then
spoke unto the affrighted prince Duryodhana who was running away like the
leader of a head of elephants, these words, “O prince of the Kuru race, I
do not see that thou art safe by any means even at Hastinapura. Protect
thy life by putting forth thy might. Thou shalt not escape me by flight.
Therefore, make up thy mind for fight. If victorious, the sovereignty of
the earth will be thine, or if slain, heaven itself will be thine.”
“‘Thus addressed, king Duryodhana--that tiger among men surrounded by his
counsellors,--sighing on his car like a snake turned back, showered
arrows endued with the speed and force of thunderbolts. Beholding all
this, venerable sire, my thighs began to quake. Then that celestial youth
pierced with arrows the Kuru army consisting of leonine warriors. And
having pierced and afflicted that crowd of cars, that youth, stout as the
lion, laughed at them and robbed them of their clothes and attires.
Indeed, the six great car-warriors of the Kurus were vanquished by that
hero alone, even like herds of animals ranging in the forest by a single
tiger in rage.’
“Virata said, ‘Where is that mighty-armed and famous youth of celestial
origin, that hero who recovered in battle my wealth that had been seized
by the Kurus? I am anxious to behold and worship that mighty warrior of
celestial origin who hath saved thee and my kine also.’
“Uttara replied, ‘The mighty son of a deity disappeared there and then. I
think, however, that he will show himself either tomorrow or the day
after.’”
Vaisampayana continued, “Virata, that owner of a large army, remained
ignorant of the son of Pandu who was thus described unto him by Uttara,
and who was living in the palace in disguise. And permitted by the
high-souled Virata, Partha presented with his own hands the garments he
had brought, unto Virata’s daughter. And the beautiful Uttara, obtaining
those new and costly clothes of diverse kinds, became highly glad, along
with the son of the Matsya king.”
SECTION LXX
Vaisampayana said, “Then, on the third day, attired in white robes after
a bath, and decked in ornaments of all kinds, those great car-warriors,
the five Pandava brothers, having accomplished their vow, and with
Yudhishthira at their head, looked resplendent as they entered the
palace-gate like five intoxicated elephants. And having entered the
council-hall of Virata, they took their seats on the thrones reserved for
kings, and shone brilliantly like fires on the sacrificial altar. And
after the Pandavas had taken their seats, Virata, that lord of earth, came
there for holding his council and discharging other royal offices. And
beholding the illustrious Pandavas blazing like fires, the king reflected
for a moment. And then, filled with wrath, the Matsya king spoke unto
Kanka seated there like a celestial and looking like the lord of
celestials surrounded by the Maruts. And he said, ‘A player at dice thou
wert employed by me as a courtier! How couldst thou occupy the royal seat
thus attired in handsome robes and ornaments?’”
Vaisampayana continued, “Hearing these words of Virata, O king, and
desirous of jesting with him, Arjuna smilingly said in reply, ‘This
person, O king, deserveth to occupy the same seat with Indra himself.
Devoted to the Brahmanas, acquainted with the Vedas, indifferent to
luxury and carnal enjoyments, habitually performing sacrifices, steady in
vows, this one, indeed, is the very embodiment of virtue. The foremost of
all persons endued with energy and superior to every body on earth in
intelligence, devoted to asceticism, he is conversant with various
weapons. No other person among the mobile and immobile creatures of the
three worlds possesseth or will ever possess such knowledge of weapons.
And there is none even amongst the gods, or Asuras, or men, or Rakshasas,
or Gandharvas, or Yaksha chiefs, or Kinnaras, or mighty Uragas, who is
like him. Endued with great foresight and energy, beloved by the citizens
and inhabitants of the provinces, he is the mightiest of car-warriors
amongst the sons of Pandu. A performer of sacrifices, devoted to
morality, and of subdued passions, like unto a great Rishi, this royal
sage is celebrated over all the worlds. Possessed of great strength and
great intelligence, able and truthful, he hath all his senses under
complete control. Equal unto Indra in wealth and Kuvera in hoarding, he
is the protector of the worlds like unto Manu himself of mighty prowess.
Endued with great might, he is even such. Kind unto all creatures he is
no other than the bull of the Kuru race, king Yudhishthira the just. The
achievements of this king resemble the sun himself of blazing effulgence.
And his fame hath travelled in all directions like the rays of that
luminary. And like the rays following the risen sun of blazing
effulgence, ten thousand swift elephants followed him, O king, when he
dwelt among the Kurus. And, O king, thirty thousand cars decked in gold
and drawn by the best steeds, also used to follow him then. And full
eight hundred bards adorned with ear-rings set with shining gems, and
accompanied by minstrels, recited his praises in those days, like the
Rishis adorning Indra. And, O king, the Kauravas and other lords of earth
always waited upon him like slaves, as the celestials upon Kuvera. This
eminent king, resembling the bright-rayed sun, made all lords of earth
pay tribute unto him like persons of the agricultural class. And
eighty-eight thousands of high-souled Snatakas depended for their
subsistence upon this king practising excellent vows. This illustrious
lord protected the aged and the helpless, the maimed and the blind, as
his sons, and he ruled over his subjects virtuously. Steady in morality
and self-control, capable of restraining his anger, bountiful, devoted to
the Brahmanas, and truthful, this one is the son of Pandu. The prosperity
and prowess of this one afflict king Suyodhana with his followers
including Karna and Suvala’s son. And, O lord of men, the virtues of this
one are incapable of being enumerated. This son of Pandu is devoted to
morality and always abstains from injury. Possessed of such attributes,
doth not this bull among kings, this son of Pandu, deserve, O monarch, to
occupy a royal seat?’”
SECTION LXXI
“Virata said, ‘If this one, indeed, be the Kuru king Yudhishthira the son
of Kunti, which amongst these is his brother Arjuna, and which, the
mighty Bhima. Which of these is Nakula, and which Sahadeva and where is
the celebrated Draupadi? After their defeat at dice, the sons of Pritha
have not been heard of by any one.’
“Arjuna said, ‘Even this one, O king, who is called Vallava and is thy
cook, is that Bhima of mighty arms and terrible prowess and furious
impetus. It was he who slew the furious Rakshasas on the mountains of
Gandhamadana, and procured for Krishna celestial flowers of great
fragrance. Even he is that Gandharva, who slew the Kichaka of wicked soul
and it was he who killed tigers and bears and boars in the inner
apartment of thy palace. He who had been the keeper of thy horse is that
slayer of foes called Nakula, and this one is Sahadeva, the keeper of thy
kine. Both these sons of Madri are great car-warriors, possessed of great
fame and beauty of person. These two bulls of the Bharata race, attired
in handsome robes and decked in excellent ornaments, are a match for a
thousand great car-warriors. And even this lady of eyes like lotus-petals
and slender-waist and sweet smiles is Drupada’s daughter, thy wife’s
Sairindhri, for whose sake, O king, the Kichakas were slain. I am, O
king, Arjuna who, it is evident, thou hast heard, is that son of Pritha,
who is Bhima’s junior and the senior of the twins! We have, O king,
happily passed in thy abode the period of non-discovery, like infants in
the womb!’”
Vaisampayana continued, “After Arjuna had pointed out those heroes--the
five Pandavas, the son of Virata then spoke of Arjuna’s prowess. And
Uttara once again identified the sons of Pritha. And the prince said,
‘That one whose complexion is bright like that of pure gold, who is stout
like a full-grown lion, whose nose is so prominent, whose eyes are large
and expansive, and whose face is broad and of coppery hue, is the king of
the Kurus. And behold, that one whose tread is like that of an infuriate
elephant, whose complexion is like that of heated gold, whose shoulders
are broad and expanded, and whose arms are long and thick, is Vrikodara.
And he who stands by his side, that youth of darkish hue, who is like
unto a leader of a herd of elephants, whose shoulders are broad like
those of a lion, whose tread is like that of a mighty elephant, and whose
eyes are large and expansive like lotus-leaves, is Arjuna that foremost
of bowmen. And lo, close to the king, are those foremost of men, the
twins, like unto Vishnu and Indra, and who have no equals, in the world
of men, in beauty, might, and behaviour. And close by them, behold,
standeth Krishna, beautiful as gold, like unto the very embodiment of
light, possessing the complexion of the blue lotus, like unto a celestial
damsel, and resembling the living embodiment of Lakshmi herself.’”
Vaisampayana continued, “Then Virata’s son began to describe the prowess
of Arjuna, saying, ‘Even this one is he that slew the foe, like unto a
lion devastating a flock of deer. Even he ranged through crowds of
hostile cars, slaying their best of car-warriors. By him was slain a
huge, infuriate elephant by means of a single arrow. Pierced by him, that
huge beast having its flanks adorned with an armour of gold, fell down
piercing the earth with his tusks. By him have the kine been recovered
and the Kauravas vanquished in battle. My ears have been deafened by the
blare of his conch. It was by this hero of fierce deeds that Bhishma and
Drona, along with Duryodhana, were vanquished. That achievement is his
and not mine.’”
Vaisampayana continued, “Hearing these words of his, the mighty king of
the Matsyas, considering himself guilty of having offended Yudhishthira,
said unto Uttara in reply, ‘I think the time hath come for me to
propitiate the sons of Pandu. And, if thou likest, I shall bestow my
daughter Uttara upon Arjuna.’
“Uttara said, ‘Worthy of our adorations and worship and respect, the time
hath come for worshipping the illustrious sons of Pandu who deserve to be
worshipped by us.’
“Virata said, ‘When brought under the foe’s subjection in battle, it was
Bhimasena that rescued me. My kine also have been recovered by Arjuna. It
is through the might of their arms that we have obtained victory in
battle. Such being the case, all of us, with our counsellors, shall
propitiate Yudhishthira the son of Kunti. Blessed be thou, with all thy
brothers, O bull among the sons of Pandu. If, O king, we have ever said
or done anything in ignorance to offend thee, it behoveth thee to forgive
us. The son of Pandu is virtuous.’”
Vaisampayana continued, “Then the high-souled Virata, delighted greatly,
approached king Yudhishthira and made an alliance with him, and offered
him his whole kingdom together with the sceptre and treasury and
metropolis. And addressing all the Pandavas, and especially Dhananjaya,
the mighty king of the Matsyas repeatedly said, ‘By good luck it is that
I see you.’ And having again and again embraced Yudhishthira and Bhima
and the sons of Madri, and smelt their heads, Virata, that owner of a
large army, was not satiated with gazing at them. And being highly
pleased, he said unto king Yudhishthira, ‘By good luck it is that I see
you safe from woods. By good luck it is that ye have accomplished with
difficulty the period of exile, undiscovered by those wicked wights. I
make over my entire kingdom to the sons of Pritha, and what else I have.
Let the sons of Pandu accept these without the slightest hesitation. And
let Dhananjaya, called also Savyasachin, accept the hand of Uttara: for
that best of men is fit to be her lord.’ Thus addressed, king
Yudhishthira the just cast a look upon Dhananjaya, the son of Pritha. And
looked at by his brother, Arjuna said unto the Matsya king, ‘O monarch, I
accept thy daughter as my daughter-in-law. An alliance of this kind
between the Matsya and the Bharatas is, indeed, desirable.’”
SECTION LXXII
“Virata said, ‘Why, O best among the Pandavas, dost thou not wish to
accept as wife this my daughter that I bestow upon thee?’
“Arjuna said, ‘Residing in thy inner apartments, I had occasion always to
behold thy daughter, and she too, alone or in company trusted me as her
father. Well-versed in singing and dancing, I was liked and regarded by
her, and, indeed, thy daughter always regardeth me as her protector. O
king, I lived for one whole year with her though she had attained the age
of puberty. Under these circumstances, thyself or other men may not
without reason, entertain suspicions against her or me. Therefore, O
king, myself who am pure, and have my senses under control, beg to thee,
O monarch, thy daughter as my daughter-in-law. Thus do I attest her
purity. There is no difference between a daughter-in-law and a daughter,
as also between a son and son’s own-self. By adopting this course,
therefore, her purity will be proved. I am afraid of slanderous and false
accusations. I accept, therefore, O king, thy daughter Uttara as my
daughter-in-law. Surpassing all in knowledge of weapons, resembling a
celestial youth in beauty, my son, the mighty-armed Abhimanyu is the
favourite nephew of Vasudeva, the wielder of the discus. He, O king, is
fit to be thy son-in-law and the husband of thy daughter.’
“Virata said, ‘It behoveth the best of the Kurus, Dhananjaya, the son of
Kunti, who is so virtuous and wise, to say this. O son of Pritha, do thou
carry out what thou thinkest should be done after this. He that hath
Arjuna for the father of his son-in-law, hath all his desires gratified.’”
“Vaisampayana continued, ‘The monarch having said this, Yudhishthira, the
son of Kunti, gave his assent to what was thus agreed upon between the
Matsya king and Arjuna. And, O Bharata, the son of Kunti sent invitations
to Vasudeva and to all his friends and relatives, and Virata also did the
same. And then, after the expiry of the thirteenth year, the five
Pandavas took up their abode in one of Virata’s towns called Upaplavya,
and Vibhatsu, the son of Pandu, brought over Abhimanyu and Janardana, and
also many people of the Dasarha race from the Anarta country. And the
king of Kasi, and also Saivya, being very friendly to Yudhishthira,
arrived there, each accompanied by an Akshauhini of troops. And the
mighty Drupada, also with the heroic sons of Draupadi and the
unvanquished Sikhandin, and that foremost of wielder of weapons, the
invincible Dhrishtadyumna came there with another Akshauhini of troops.
And all the kings that came were not only lords of Akshauhini, but
performers of sacrifices with gifts in profusion to Brahmanas, conversant
with the Vedas endued with heroism, and ready to die in battle. And
beholding them arrived, that foremost of virtuous men, the king of the
Matsyas, adored them duly, and entertained their troops and servants and
carriers of burdens. And he was highly pleased to bestow his daughter
upon Abhimanyu. And after the kings had come there from different parts
of the country, there came Vasudeva decked in floral garlands, and
Halayudha, and Kritavarman, the son of Hridika, and Yuyudhana, the son of
Satyaki, and Anadhristi and Akrura, and Samva and Nisatha. And these
repressers of foes came there bringing with them Abhimanyu and his
mother. And Indrasena and others, having lived at Dwaraka for one whole
year, came there, bringing with them the well adorned cars of the
Pandavas. And there came also ten thousand elephants and ten thousand
cars, and hundred millions of horses and hundred billions of
foot-soldiers, and innumerable Vrishni and Andhaka and Bhoja warriors of
great energy, in the train of that tiger among the Vrishnis, Vasudeva of
great effulgence. And Krishna gave unto each of the illustrious sons of
Pandu numerous female slaves, and gems and robes. And then the nuptial
festival set in between the families of the Matsya king and the Pandavas.
And then conchs and cymbals and horns and drums and other musical
instruments appointed by the Pandavas, began to play in the palace of
Virata. And deer of various kinds and clean animals by hundreds were
slain. And wines of various kinds and intoxicating juices of trees were
profusely collected. And mimes and bards and encomiasts, versed in
singing and legendary lore, waited upon the kings, and chanted their
praises and genealogies. And the matrons of the Matsyas of symmetrical
bodies and limbs, and wearing ear-rings of pearls and gems, headed by
Sudeshna, came to the place where the marriage knot was to be tied. And
amongst those beautiful females of fair complexion and excellent
ornaments, Krishna was the foremost in beauty and fame and splendour. And
they all came there, leading forth the princess Uttara decked in every
ornament and resembling the daughter of the great Indra himself. And then
Dhananjaya, the son of Kunti, accepted Virata’s daughter of faultless
limbs on behalf of his son by Subhadra. And that great king,
Yudhishthira, the son of Kunti, who stood there like Indra, also accepted
her as his daughter-in-law. And having accepted her, the son of Pritha,
with Janardana before him, caused the nuptial ceremonies to be performed
of the illustrious son of Subhadra. And Virata then gave him (as dowry)
seven thousand steeds endued with the speed of the wind and two hundred
elephants of the best kind and much wealth also. And having duly poured
libations of clarified butter on the blazing fire, and paid homage unto
the twice-born ones, Virata offered to the Pandavas his kingdom, army,
treasury, and his own self. And after the marriage had taken place,
Yudhishthira, the son of Dharma, gave away unto the Brahmanas all the
wealth that had been brought by Krishna of unfading glory. And he also
gave away thousands of kine, and diverse kinds of robes, and various
excellent ornaments, and vehicles, and beds, delicious viands of various
kinds, and cardinal drinks of diverse species. And the king also made
gifts of land unto the Brahmanas with due rites, and also cattle by
thousands. And he also gave away thousands of steeds and much gold and
much wealth of other kinds, unto persons of all ages. And, O bull of the
Bharata race, the city of the Matsya king, thronged with men cheerful and
well-fed, shone brightly like a great festival.’”
The end of Virata Parva
FOOTNOTES
1. Brahma Vadini--Nilakantha explains this as Krishna-kirtanasila.
2. This speech of Vaisampayana is not included in some texts within the
second section. To include it, however, in the third, is evidently a
mistake.
3. The sloka commencing with Adushta and ending ratheshu cha does not
occur in texts except those in Bengal.
4. A difference of reading is observable here. The sense, however, is the
same.
5. An independent female artisan working in another person’s
house.--Wilson.
6. Some of the Bengal text read Sarvastramaya for Sarvamantramaya. The
former is evidently incorrect.
7. This is a very difficult sloka. Nilakantha adopts the reading
Sanjayet. The Bengal editions read Sanjapet. If the latter be the correct
reading, the meaning then would be,--‘Let none talk about what transpires
in the presence of the king. For those even that are poor, regard it as a
grave fault.’ The sense evidently is that the occurrences in respect of a
king which one witnesses should not be divulged. Even they that are
powerless regard such divulgence of what occurs in respect of them as an
insult to them, and, therefore, inexcusable.
8. The Bengal editions, read Rajna in the instrumental case. Following a
manuscript text of a Pandit of my acquaintance I read Rajnas in the
genitive.
9. Mahishasura, the son of Rambhasura. Durga had to fight for many many
years before she could slay this formidable Asura. The story occurs in
the Markandeya Purana. To this day, Bengal during the great Durga Puja
festival in autumn, worships the goddess with great veneration.
10. Literally, one that rescues from difficulty.
11. Kamachara is explained by Nilakantha thus, although in other places
it bears a quite different meaning.
12. Krita--attack; Pratikrita--warding it off; Sankata--clenched. Some
texts read Sankatakais. The meaning then would be ‘cased in gauntlets.’
13. Bhuti, Hri, Sri, Kirti and Kanti are respectively the feminine
embodiments of Prosperity, Modesty, Beauty, Fame and Loveliness.
14. What Draupadi means is that instead of passing her days in joy and
happiness, instead of being able to wish time to be stationary with her,
she is obliged in consequence of her misery, to wish time to pass off
quickly.
15. Jayate asyas--i.e., she from whom one is born.
16. Some texts read, Vilwam nagaviodhara--i.e., ‘As an elephant lifts up
a vela fruit.’
17. Veri means both a kettle-drum and a trumpet. The latter however
conveys a better meaning here.
18. Literally, force of his thighs.
19. What Bhima says is this.--The Gandharvas, your husbands, are always
obedient to thee! If they have been able to do thee a service, they have
only repaid a debt.
20. Krita-krita--Nilakantha explains this to mean ‘imagining themselves
to have achieved success in their mission’ for having learnt of Kichaka’s
death, they could readily guess the presence of the Pandavas there. This
is too far-fetched and does not at all agree with the spirit of their
report to Duryodhana below. And then the same word occurs in the very
last line of the Section. I take it that in both places the word has been
used in the same sense.
21. This is a very difficult sloka. I am not sure that I have understood
it alright. Both Nilakantha and Arjuna Misra are silent. Instead of
depending, however, on my own intelligence, I have consulted several
friends who have read the Mahabharata thoroughly. The grammatical
structure is easy. The only difficulty consists in the second half of the
sloka. The meaning, however, I have given is consistent with the tenor of
Bhishma’s advice.
22. Indicating the unobstructed completion of the sacrifice.
23. The word tirtha here means, as Nilakantha rightly explains spies and
not holy spots.
24. Satram is explained by Nilakantha to mean here ‘false disguise.’ I
think, however, such an interpretation to be far-fetched. It evidently
means ‘forest’,--the use of ‘pravisteshu’ in connection with it almost
settles the point.
25. This sloka is not correctly printed in any of the texts that I have
seen. The reading that I adopt is that the second word is the participle
of the root budh and not the instrumental of budhi; the last word again
of the second line is a compound of valavatsu and avaleshu instead of (as
printed in many books) valavatswavaleshu. Any other reading would
certainly be incorrect. I have not consulted the Bombay text.
26. Bhagasas lit., each in its proper place. It may also mean, ‘according
to their respective division.’
27. Kalyana-patalam is explained by Nilakantha to mean suvarna
pattachchaditam.
28. One of the generals of Virata.
29. Some differences of reading are noticeable here, for Yasaswinau some
texts read Manaswinau, and for Vahusamravdhau--Vahusanrambhat; and for
Nakha-naki--Ratha-rathi.
30. Some texts read Ghanabiva for Ghanarva. The latter is unquestionably
better in form.
31. The word in the original is Muhurta equal to 48 minutes. Nilakantha
points out very ingeniously that the night being the seventh of the dark
fortnight, the moon would not rise till after 14 Dandas from the hour of
sunset, a Danda being equal to 24 minutes. A Muhurta, therefore implies
not 48 minutes exactly, but some time.
32. Some Vikshyainam, Nilakantha explains Sama as a word spoken by Bhima
for assuring the captive Virata, and Vikshya as ‘assuring’ or ‘consoling
by a glance.’ Perhaps this is right.
33. The adjective Bhima-sankasas as explained by Nilakantha is in this
sense, quoting the celebrated simile of Valmiki.
34. To understand the comparison would require in the reader a knowledge
of the mechanism of the Indian Vina. Briefly, the Vina consists of a
bamboo of about 3 cubits attached to two gourds towards its ends. Along the
bamboo which serves the purpose of a finger-board, is the main chord and
several thinner wires. All these pass over a number of frets, two and a
half heptachords, representing the total compass of the instrument. The
wires rest towards their ends on two pieces of ivory called Upadhanas in
Sanskrit or Swaris in Urdu.
35. Some read kaniasi for vaviasi. Both words are the same, and mean the
same thing.
36. Vedi-Vilagna madhya--Vedi in this connection means a wasp and not, as
explained by Mallinatha in his commentary of the Kumarasambhava, a
sacrificial platform. I would remark in passing that many of the most
poetic and striking adjectives in both the Raghu and the Kumarasambhava
of Kalidasa are borrowed unblushingly from the Ramayana and the
Mahabharata.
37. Padma patrabha-nibha may also mean ‘of the splendour of the gem
called Marakata.’ Nilakantha, however, shows that this would militate
against the adjective Kankojwalatwacham below.
38. The princess being of the complexion of burnished gold and Arjuna
dark as a mass of clouds, the comparison is exceedingly appropriate. The
Vaishnava poets of Bengal never tire of this simile in speaking of Radha
and Krishna in the groves of Vrindavana.
39. The words in the original is pranayam, lit., love. Nilakantha,
however, explains it as meaning modesty, humility. I think, Nilakantha is
right. The relations between Arjuna and the princess were like those
between father and daughter.
40. This sloka is not correctly printed in any of the texts that I have
seen. The Burdwan Pandits read tat-samim. This I think, is correct, but
then asasada in the singular when the other verbs are all dual seems to
be correct. The poet must have used some other verb in the dual for
asasada.
41. Some texts read Diptasya for Diptayam.
42. This sloka does not occur in every text. This is a typical
illustration of the round about way, frequently adopted by Sanskrit
writers, of expressing a simple truth. The excuse in the present instance
consists in Drona’s unwillingness to identify the solitary hero with
Arjuna, in the midst of all his hearers. Nadiji is an exclamation
referring to Bhishma, the son of the river Ganga. Lankesa-vanari-ketu is
simply ‘ape-bannered,’ or as rendered in the text, having the devastator
of the gardens of Lanka’s lord for the sign of his banner. Nagahvaya is
‘named after tree’ for Arjuna is the name of an Indian tree. Nagri-sunu
is ‘Indra’s son’,--Indra being the foe of mountains, for formerly it was
he who cut off the wings of all mountains and compelled them to be
stationary. He failed only in the case of Mainaka, the son of Himavat.
43. Indian insects of a particular kind.
44. Most editions read chapas which is evidently wrong. The correct
reading is avapas, meaning quiver. The Burdwan Pandits give this latter
reading.
45. Some read chandrargha-darsanas. The correct reading is
chandrardha-darsanas.
46. Most editions read hema-punkha and silasita in the instrumental
plural; the correct reading is their nominative plural forms.
47. Sayaka means here, as explained by Nilakantha, a sword, and not a
shaft.
48. From the colour of his steeds.
49. Nilakantha spends much learning and ingenuity in making out that
sixty-five years in this connection means thirty-two years of ordinary
human computation.
50. Some texts read,--‘One large meteor fell.’
51. In some editions read,--Bharata dwijam, and Maha-hardam for
maha-drumam. The meaning would then be,--‘The banners (of the hostile
army) began to tremble in the sky, and large lakes were agitated.’
52. Some texts read Maharatham (incorrectly) for hiranmayan. Indeed,
Maharatham would give no meaning in this connection. The incomplete
edition of the Roy Press under the auspices of the Principal of the
Calcutta Sanskrit College abounds with such incorrect readings and
misprints.
53. The Roy Press edition adds here a line which looks very much like an
interpolation.
54. The true reading is Acharya in the dual number, meaning Drona and
Kripa. Some texts read the word in the singular form. Nilakantha notices
both these reading, but prefers the dual to the singular.
55. The meaning is rather doubtful. Duryodhana seems to say that ‘the
hostile appearance of Arjuna has been an act of imprudence on his part.
The Pandavas, after the expiry of the thirteenth year, would claim their
kingdom. I, Duryodhana, may or may not accede to their demand. When,
therefore, it was not certain that Arjuna would be refused by me, his
hostile appearance is unwise. He has come sure of victory, but he may yet
be defeated.’
56. The sense seems to be that when moralists even are puzzled in judging
of the propriety or otherwise of their acts, it can easily be imagined
that the Pandavas, however virtuous, have, in the matter of this their
appearance, acted wrongly, for, after all, the thirteenth year may not
have really been over as believed by them. Or, it may mean, that as
regards our presence here, we have not acted imprudently when even
moralists cannot always arrive at right conclusion. It seems that for
this Duryodhana proceeds to justify that presence in the following
sentences.
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 5
UDYOGA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2004. Proofed by John Bruno Hare, October
2004.
THE MAHABHARATA
UDYOGA PARVA
SECTION I
OM! HAVING BOWED down to Narayana, and Nara the most exalted of male
beings, and also to the goddess Saraswati, must the word Jaya be uttered.
Vaisampayana said, “Then those valiant descendants of Kuru, who belonged
to the same party (with Virata), having joyfully celebrated the nuptials
of Abhimanyu and rested themselves that night, presented themselves at
dawn, well pleased, in the court of Virata, And the chamber of the king
of the Matsya was full of riches, and variegated with choice gems and
precious stones, with seats methodically arranged, adorned with garlands,
and filled with fragrance. And those mighty monarchs of men all came to
that place. And on the seats in front sat the two kings Virata and
Drupada. And the revered and aged rulers of the earth, and Valarama and
Krishna along with their father, all sat there. And close to the king of
Panchala was seated the great hero of the race of Sini, together with the
son of Rohini. And side by side with the king of the Matsya sat Krishna
and Yudhishthira, and all the sons of king Drupada, and Bhima and Arjuna,
and the two sons of Madri, and Pradyumna and Samva, both valiant in
battle, and Abhimanyu with Virata’s sons. And those princes, the sons of
Draupadi, rivalling their fathers in valour, strength, grace, and
prowess, sat upon excellent seats inlaid with gold. And when those mighty
heroes wearing shining ornaments and robes had set themselves down, that
gorgeous assembly of kings looked beautiful like the firmament spangled
with resplendent stars. And those valiant men, assembled together, having
conversed with one another upon various topics, remained for some time in
a pensive mood, with their eyes fixed upon Krishna. And at the end of
their talk, Krishna drew their attention to the affairs of the Pandavas.
And those powerful kings together listened to Krishna’s speech, pregnant
and lofty. And Krishna said, ‘It is known to you all, how this
Yudhishthira was deceitfully defeated at dice by the son of Suvala, and
how he was robbed of his kingdom and how a stipulation was made by him
concerning his exile in the forest. And capable as they were of
conquering the earth by force, the sons of Pandu remained firm in their
plighted faith. And accordingly for six and seven years these
incomparable men accomplished the cruel task imposed upon them. And this
last, the thirteenth year, was exceedingly hard for them to pass. Yet
unrecognised by any one they have passed it, as known to you, suffering
unendurable hardships of various kinds. This is known to you all. These
illustrious men have spent the thirteenth year, employed in menial
service of others. This being so, it is for you to consider what will be
for the good of both Yudhishthira and Duryodhana, and what, as regards
the Kurus and the Pandavas, will be consistent with the rules of
righteousness and propriety and what will meet with the approbation of
all. The virtuous king Yudhishthira would not unrighteously covet even
the celestial kingdom. But righteously he would accept the rule even of a
single village. How the sons of Dhritarashtra fraudulently robbed him of
his paternal kingdom, and how he hath passed a life of unendurable
hardships, are known to all the kings assembled here. The sons of
Dhritarashtra are incapable of overcoming by strength Arjuna, the son of
Pritha. Nevertheless, king Yudhishthira and his friends have no other
desire than the good of Dhritarashtra’s son. These brave sons of Kunti,
and the two sons of Madri, ask for only what they themselves, achieving
victory in battle, had won from the defeated kings. You, no doubt, know
full well how those enemies of the Pandavas--with the object of
possessing themselves of the kingdom, endeavoured by various means to
destroy them, when they were yet mere boys, so wicked and rancorous they
were. Consider, how grasping they are and how virtuous Yudhishthira is.
Consider also the relationship that exists between them. I beseech you
all to consult together and also think separately. The Pandavas have
always had a regard for truth. They have fulfilled their promise to the
very letter. If now treated wrongfully by the sons of Dhritarashtra, they
would slay them all though banded together. They have friends, who, on
being informed of their unworthy treatment at the hands of others, would
stand by them, engaged in fight with their persecutors, and willingly
slay them even if they should lose their own lives for it. If you suppose
them to be too few to be capable of winning a victory over their enemies,
you must know that united together and followed by their friends, they
would, no doubt, try their utmost to destroy those enemies. What
Duryodhana thinks is not exactly known, nor what he may do. When the mind
of the other side is not known, what opinion can be formed by you as to
what is best to be done? Therefore, let a person, virtuous and honest and
of respectable birth, and wary,--an able ambassador, set out to beseech
them mildly for inducing them to give half the kingdom to Yudhishthira.
Having listened to the speech of Krishna, marked by prudence and a regard
for virtue and showing a pacific and impartial spirit, his elder brother
then addressed the assembly bestowing high encomiums on the words of the
younger brother.’”
SECTION II
“Baladeva said, ‘You have all listened to the speech of him who is the
elder brother of Gada, characterised as it is by a sense of virtue and
prudence, and salutary alike to Yudhishthira and king Duryodhana. These
valiant sons of Kunti are ready to give up half their kingdom, and they
make this sacrifice for the sake of Duryodhana. The sons of
Dhritarashtra, therefore, should give up half of the kingdom, and should
rejoice and be exceedingly happy with us that the quarrel can be so
satisfactorily settled. These mighty persons having obtained the kingdom
would, no doubt, be pacified and happy, provided the opposite party
behave well. For them to be pacified will redound to the welfare of men.
And I should be well-pleased if somebody from here, with the view of
pacifying both the Kurus and the Pandavas, should undertake a journey and
ascertain what is the mind of Duryodhana and explain the views of
Yudhishthira. Let him respectfully salute Bhishma the heroic scion of
Kuru’s race, and the magnanimous son of Vichitravirya, and Drona along
with his son, and Vidura and Kripa, and the king of Gandhara, along with
the Suta’s son. Let him also pay his respects to all the other sons of
Dhritarashtra, to all who are renowned for strength and learning, devoted
to their proper duties, heroic, and conversant with signs of the times.
When all these persons are gathered together and when also the elderly
citizens are assembled, let him speak words full of humility and likely
to serve the interests of Yudhishthira. At all events, let them not be
provoked, for they have taken possession of the kingdom with a strong
hand. When Yudhishthira had his throne, he forgot himself by being
engaged in gambling and was dispossessed by them of his kingdom. This
valiant Kuru, this descendant of Ajamida, Yudhishthira, though not
skilled in dice and though dissuaded by all his friends, challenged the
son of the king of Gandhara, an adept at dice, to the match. There were
then at that place thousands of dice-players whom Yudhishthira could
defeat in a match. Taking however, no notice of any of them, he
challenged Suvala’s son of all men to the game, and so he lost. And
although the dice constantly went against him, he would still have Sakuni
alone for his opponent. Competing with Sakuni in the play, he sustained a
crushing defeat. For this, no blame can attach to Sakuni. Let the
messenger make use of words characterised by humility, words intended to
conciliate Vichitravirya’s son. The messenger may thus bring round
Dhritarashtra’s son to his own views. Do not seek war with the Kurus;
address Duryodhana in only a conciliatory tone. The object may possibly
fail to be gained by war, but it may be gained by conciliation, and by
this means also it may be gained enduringly.’”
Vaisampayana continued, “While that valiant scion of Madhu’s race was
even continuing his speech, the gallant son of the race of Sini suddenly
rose up and indignantly condemned the words of the former by these words
of his.”
SECTION III
“Satyaki said, ‘Even as a man’s heart is, so doth he speak! Thou art
speaking in strict conformity with the nature of thy heart. There are
brave men, and likewise those that are cowards. Men may be divided into
these two well defined classes. As upon a single large tree there may be
two boughs one of which beareth fruits while the other doth not, so from
the self-same line of progenitors may spring persons that are imbecile as
well as those that are endowed with great strength. O thou bearing the
sign of a plough on thy banner, I do not, in sooth, condemn the words
thou hast spoken, but I simply condemn those, O son of Madhu, who are
listening to thy words! How, indeed, can he, who unblushingly dares
attach even the slightest blame in the virtuous king Yudhishthira be
permitted to speak at all in the midst of the assembly? Persons clever in
the game of dice challenged the magnanimous Yudhishthira unskilled as he
is in play, and confiding in them he was defeated! Can such persons be
said to have virtuously won the game? If they had come to Yudhishthira
while playing in this house with his brothers and defeated him there,
then what they would have won would have been righteously won. But they
challenged Yudhishthira who was bound in conscience to follow the rules
observed by the military caste, and they won by a trick. What is there in
this conduct of theirs that is righteous? And how can this Yudhishthira
here, having performed to the utmost the stipulations entered into by way
of stakes in the play, freed from the promise of a sojourn in the forest,
and therefore entitled to his ancestral throne, humble himself? Even if
Yudhishthira coveted other people’s possessions, still it would not
behove him to beg! How can they be said to be righteous and not intent on
usurping the throne when, although the Pandavas have lived out their
sojourn of concealment unrecognised, they still say that the latter had
been recognised? They were besought by Bhishma and the magnanimous Drona,
but they would not yet consent to give back to the Pandavas the throne
that belongeth to them by right of birth. The means with which I would
beseech them would be sharp arrows. I shall fight and with a strong hand
force them to prostrate themselves at the feet of the illustrious son of
Kunti. If, however, they do not bow at the feet of the wise Yudhishthira,
then they and their partisans must go to the regions of Yama. When
Yuyudhana (myself) is enraged and resolved to fight, they, to be sure,
are unequal to withstand his impetus, as mountains are unable to resist
that of the thunderbolt. Who can withstand Arjuna in fight, or him who
hath the discus for his weapon in battle, or myself as well? Who can
withstand the unapproachable Bhima? And who, having regard for his life,
would come near the twin brothers who firmly grasp their bows and
resemble the death-dealing Yama in intelligence? Who would approach
Dhrishtadyumna, the son of Drupada, or these five sons of the Pandavas
who have added lustre to Draupadi’s name, rivalling their fathers in
valour, equal to them in every respect and full of martial pride, or him
of the powerful bow, Subhadra’s son, irresistible by even the gods
themselves; or Gada, or Pradyumna, or Samva, resembling Yama or the
thunderbolt or fire? We shall slay Dhritarashtra’s son and Sakuni and
Karna in battle, and place the Pandava on the throne. There is no sin in
slaying them that are bent on slaying us: but to be a beggar before foes
is both impious and infamous. I ask you to be diligent in doing that
which is heartily desired by Yudhishthira. Let Pandu’s son get back the
kingdom resigned by Dhritarashtra! Either Yudhishthira should get back
his kingdom this very day or all our enemies shall lie down on the earth
slain by me!’”
SECTION IV
“Drupada said, ‘O mighty-armed one, it will, without doubt, be even as
thou hast said! Never will Duryodhana give up the kingdom by peaceful
means, and Dhritarashtra, who dotes on his son, will follow him in his
wish. And so will Bhishma and Drona from imbecility, and Karna and Sakuni
from folly. The words of Valadeva command themselves to my judgment; the
course pointed out by him should, indeed, be followed by a man who
desires peaceful settlement. But Duryodhana should never be addressed in
mild words. Vicious by nature, he, I believe cannot be brought to reason
by mildness. In respect of an ass, mildness is in place; but in respect
of animals of the bovine species, severity should be resorted to. If any
one were to speak mild words to Duryodhana, vicious by nature that wicked
wight would consider the speaker to be an imbecile person. If a mild
course is adopted towards him, the fool will think that he has won. Let
us do even this, let us make preparations; let us send word to our
friends that they may collect an army for us. Let speedy messengers go to
Salya, and Dhrishtaketu, and Jayatsena, and the prince of the Kekayas.
Duryodhana also, on his part, will send word to all the kings,
Rightminded persons, however, respond to the request of those that first
beseech them. Therefore, I ask you to make haste in first preferring your
suit to these rulers of men. Meseems that a great undertaking is awaiting
us. Quickly send word to Salya, and to the kings under him, and to king
Bhagadatta of immeasurable valour residing on the eastern sea-coast, and
to fierce Hardikya, and Ahuka, and the king of the Mallas of powerful
understanding, and Rochamana. Let Vrihanta be summoned and king
Senavindu, and Vahlika and Mudjakesa and the ruler of the Chedis, and
Suparsva, Suvahu; and that great hero, Paurava; and also the kings of the
Sakas, the Pahlavas, and the Daradas, and Surari, and Nadija, and king
Karnavest, and Nila, and the valiant king Viradharman; and Durjaya, and
Dantavakra, and Rukmi, and Janamejaya; and Ashada and Vayuvega, and king
Purvapali; and Bhuritejas, and Devaka, and Ekalaya with his sons; and
also the kings of the Krausha race, and the valiant Kshemamurti, and the
kings of the Kamboja and the Richika tribes, and of the western
sea-coast; and Jayatsena and the king of Kashi, and the rulers of the
land of the five rivers, and the proud son of Kratha, and the rulers of
the mountain regions, and Janaki, and Susarman and Maniman, and
Potimatsyaka, and the valiant Dhrishtaketu, and the ruler of the kingdom
of Pansu; and Paundra, and Dandadhara, and the brave Vrihatsena; and
Aparajita, and Nishada and Srenimat and Vasumat; and Vrihadvala of great
strength, and Vahu the conqueror of hostile cities; and the warlike king
Samudrasena with his son; and Uddhava, and Kshemaka and king Vatadhana;
and Srutayus, and Dridhayus, and the gallant son of Salwa; and the king
of the Kalingas, and Kumara, unconquerable in battle. Speedily send word
to these. This is what recommends itself to me. And let this my priest,
learned Brahmana, be sent, O king, to Dhritarashtra. Tell him the words
he is to say and what Duryodhana should be told; and how Bhishma is to be
addressed, and how Drona, that best of car-warriors!’”
SECTION V
“Krishna said, ‘These worlds are worthy of the chief of the Somaka tribe,
and are calculated to promote the interests of Pandu’s son of
immeasurable strength. As we are desirous of adopting a politic course,
this is, no doubt, our first duty; a man acting otherwise would be a
great fool. But our relationship to both the Kurus and the Pandus is
equal, howsoever these two parties may behave with each other. Both you
and we have been invited here on the occasion of a marriage. The marriage
having now been celebrated, let us go home well-pleased. You are the
foremost of kings, both in years and learning; and here we all, no doubt
are as if your pupils. Dhritarashtra has always entertained a great
respect for you; and you are also a friend of the preceptors Drona and
Kripa. I, therefore, ask you to send a message (to the Kurus) in the
interests of the Pandavas. We all resolve even upon this that you should
send a message unto them. If that chief of the Kuru race should make
peace on equitable terms, then the brotherly feelings between the Kuras
and the Pandus will sustain no injury. If on the other hand, the son of
Dhritarashtra should wax haughty and from folly refuse to make peace,
then, having summoned others, summon us too. The holder of Gandiva then
will be fired with wrath and the dull-headed and wicked Duryodhana, with
his partisans and friends, will meet his fate.’”
Vaisampayana said, “King Virata, then having honoured Krishna, sent him
home with his followers and relatives. And after Krishna had set out for
Dwaraka, Yudhishthira and his followers, with king Virata, began to make
preparations for war. And Virata and his relatives sent word to all the
monarchs, and king Drupada also did the same. And at the request of those
lions of the Kuru race, as also of the two kings of the Matsyas and the
Panchalas, many lords of the earth possessed of great strength, came to
the place with cheerful hearts. And when the sons of Dhritarashtra heard
that the Pandavas had collected a large army, they also assembled many
rulers of the earth. And, O king, at that time the whole land became
thronged with the rulers of the earth who were marching to espouse the
cause of either the Kurus or the Pandavas. And the land was full of
military bands composed of four kinds of forces. And from all sides the
forces began to pour in. And the goddess Earth with her mountains and
forests seemed to tremble beneath their tread. And the king of the
Panchalas, having consulted the wishes of Yudhishthira, despatched to the
Kurus his own priest, who was old both in years and understanding.”
SECTION VI
“Drupada said, ‘Of beings those that are endowed with life are superior.
Of living beings those that are endowed with intelligence are superior.
Of intelligent creatures men are superior. Of men the twice-born are
superior. Of the twice-born, students of the Veda are superior. Of
students of the Veda those of cultured understanding are superior. Of
cultured men practical persons are superior. And finally, of practical
men those knowing the Supreme Being are superior. You, it seems to me,
are at the very top of those that are of cultured understanding. You are
distinguished both for age and learning. You are equal in intellect to
either Sukra or Vrihaspati, the son of Angiras. You know what kind of man
the chief of the Kuru race is, and what kind of man also is Yudhishthira,
the son of Kunti. It was with Dhritarashtra’s knowledge that the Pandavas
were deceived by their opponents. Though instructed by Vidura he yet
follows his son. Sakuni advisedly challenged Yudhishthira to a gambling
match although the latter was unskilled in gambling while the former was
an adept in it. Unskilled in play, Yudhishthira was guileless and firm in
following the rules of the military order. Having thus cheated the
virtuous king Yudhishthira, they will, by no means, voluntarily yield up
the kingdom. If you speak words of righteousness unto Dhritarashtra, you
will certainly gain the hearts of his fighting men. Vidura also will make
use of those words of yours and will thus alienate the hearts of Bhishma,
and Drona, and Kripa, and others. When the officers of state are
alienated and fighting men are backward, the task of the enemy will be to
gain back their hearts. In the meantime, the Pandavas will, with ease and
with their whole hearts, address themselves in preparing the army and in
collecting stores. And when the enemy’s adherents are estranged, and
while you are hanging about them, they will surely not be able to make
adequate preparations for war. This course seems expedient in this wise.
On your meeting with Dhritarashtra it is possible that Dhritarashtra may
do what you say. And as you are virtuous, you must therefore act
virtuously towards them. And to the compassionate, you must descant upon
the various hardships that the Pandavas have endured. And you must
estrange the hearts of the aged persons by discoursing upon the family
usages which were followed by their forefathers. I do not entertain the
slightest doubt in this matter. Nor need you be apprehensive of any
danger from them, for you are a Brahmana, versed in the Vedas; and you
are going thither as an ambassador, and more specially, you are an aged
man. Therefore, I ask you to set out without delay towards the Kauravas
with the object of promoting the interests of the Pandavas, timing your
departure under the (astrological) combination called Pushya and at that
part of the day called Jaya.’”
Vaisampayana continued, “Thus instructed by the magnanimous Drupada, the
virtuous priest set out for Hastinapura (the city called after the
elephant). And that learned man, well-versed in the principles of the
science of politics, started with a following of disciples towards the
Kurus for the sake of promoting the welfare of Pandu’s sons.”
SECTION VII
Vaisampayana said, “Having despatched the priest to the city called
after the elephant they sent messengers to the kings of various
countries. And having sent messengers to other places, the Kuru hero
Dhananjaya, that bull among men and son of Kunti, himself set out for
Dwaraka. And after Krishna and Valadeva, the descendants of Madhu, had
both departed for Dwaraka with all the Vrishnis, the Andhakas and the
Bhojas, by hundreds, the royal son of Dhritarashtra had, by sending
secret emissaries, furnished himself with information of all the doings
of the Pandavas. And learning that Krishna was on his way, the prince
went to the city of Dwaraka by means of fine horses possessing the speed
of the wind, and taking with him a small number of troops. And on that
very day the son of Kunti and Pandu, Dhananjaya, also speedily arrived at
the beautiful city of the Anarta land. And the two scions of the Kuru
race, those tigers among men, on arriving there saw that Krishna was
asleep, and drew near him as he lay down. And as Krishna was sleeping,
Duryodhana entered the room, and sat down on a fine seat at the head of
the bed. And after him entered that wearer of the diadem the magnanimous
Arjuna, and stood at the back of the bed, bowing and joining his hands.
And when the descendant of Vrishni, Krishna awoke, he first cast his eyes
on Arjuna. And having asked them as to the safety of their journey, and
having fitly bestowed his greetings upon them, the slayer of Madhu
questioned them as to the occasion of their visit. Then Duryodhana
addressed Krishna, with a cheerful countenance, saying, ‘It behoveth you
to lend me your help in the impending war. Arjuna and myself are both
equally your friends. And, O descendant of Madhu, you also bear the same
relationship to both of us. And today, O slayer of Madhu, I have been the
first to come to you. Right-minded persons take up the cause of him who
comes first to them. This is how the ancients acted. And, O Krishna, you
stand at the very top of all right-minded persons in the world, and are
always respected. I ask you to follow the rule of conduct observed by
rightminded men.’ Thereat Krishna replied, ‘That you have come first, O
king, I do not in the least doubt. But, O king, the son of Kunti,
Dhananjaya, has been first beheld by me. On account of your first
arrival, and on account of my having beheld Arjuna first, I shall, no
doubt, lend my assistance, O Suyodhana, to both. But it is said that
those who are junior in years should have the first choice. Therefore,
Dhananjaya, the son of Kunti, is entitled to first choice. There is a
large body of cowherds numbering ten crores, rivalling me in strength and
known as the Narayanas, all of whom are able to fight in the thick of
battle. These soldiers, irresistible in battle, shall be sent to one of
you and I alone, resolved not to fight on the field, and laying down my
arms, will go to the other. You may, O son of Kunti, first select
whichever of these two commends itself to you. For, according to law, you
have the right to the first choice.’”
Vaisampayana continued, “Thus addressed by Krishna, Dhananjaya the son
of Kunti selected Kesava who was not to fight on the battle-field, even
Narayana himself, the slayer of foes, increate, born among men at his own
will,--the foremost of all Kshatriyas and above all the gods and the
Danavas. And Duryodhana selected for himself that entire army (composed
of the Narayanas). And, O descendant of Bharata, having obtained those
troops numbering thousands upon thousands, he was exceedingly delighted,
although he knew that Krishna was not on his side. And having secured
that army possessed of terrible prowess, Duryodhana went to the son of
Rohini of great strength, and explained to him, the object of his visit.
The descendant of Sura in reply addressed the following words to
Dhritarashtra’s son, ‘Thou shouldst remember, O tiger among men, all that
I said at the marriage ceremony celebrated by Virata. O thou delighter
of the race of Kuru, for thy sake I then contradicted Krishna and spoke
against his opinions. And again and again I alluded to the equality of
our relationship to both the parties. But Krishna did not adopt the views
I then expressed; nor can I separate myself from Krishna for even a
single moment. And seeing that I cannot act against Krishna even this is
resolution formed by me, viz., that I will fight neither for Kunti’s sons
nor for you. And, O bull of the Bharatas, born as thou art in Bharata’s
race that is honoured by all the kings, go and fight in accordance with
the rules of propriety.’”
Vaisampayana continued, “Thus addressed, Duryodhana embraced that hero
wielding a plough for his weapon of battle, and although knowing that
Krishna had been taken away from his side, he yet regarded Arjuna as
already vanquished. And the royal son of Dhritarashtra then went to
Kritavarman. And Kritavarman gave him a body of troops numbering an
Akshauhini. And surrounded by that military host, terrible to behold, the
Kaurava marched forth delighting his friends. And after Duryodhana had
departed, Krishna, the Creator of the world, clad in yellow attire,
addressed Kiritin, saying, ‘For what reason is it that you have selected
me who will not fight at all?’
“Thereupon Arjuna answered, ‘I question not that you are able to slay
them all. I also am alone capable of slaying them, O best of men. But you
are an illustrious person in the world; and this renown will accompany
you. I also am a suitor for fame; therefore, you have been selected by
me. It hath been always my desire to have you for driving my car. I,
therefore, ask you to fulfil my desire cherished for a long time.’
“Vasudeva’s son thereupon said, ‘It beseems thee well, O Kunti’s son, that
thou measurest thyself with me. I will act as thy charioteer; let thy
wish be fulfilled.’”
Vaisampayana continued, “Then with a glad heart, Kunti’s son,
accompanied by Krishna as well as by the flower of the Dasarha race, came
back to Yudhishthira.”
SECTION VIII
Vaisampayana said, “O king, having learnt the news from the messengers,
Salya, accompanied by a large body of troops and by his sons, all of whom
were mighty in battle, was coming to the Pandavas. His encampment covered
an area of one and a half yojana, so large was the force owned by that
best of men. He was the master, O king, of an Akshauhini and had great
prowess and valour. And there were in his army heroes bearing armour of
various colours, with diverse kinds of banners and bows and ornaments and
cars and animals, all wearing excellent garlands, and various robes and
ornaments. And hundreds and thousands of foremost of Kshatriyas were the
leaders of his troops, dressed and decorated in the manner of their
native land. And he proceeded by slow marches, giving rest to his troops,
towards the place where the Pandava was. And the creatures of the earth
felt oppressed and the earth trembled under the tread of his troops. And
king Duryodhana, hearing that magnanimous and mighty hero was on his way,
hastened towards him and paid him honours, O best of the Bharata race and
caused finely decorated places of entertainment to be constructed at
different spots for his reception, on beautiful sites, and whither many
artists were directed to entertain the guests. And those pavilions
contained garlands and meat and the choicest viands and drinks, and wells
of various forms, capable of refreshing the heart, and tanks of various
forms, and edibles, and roomy apartments. And arriving at those
pavilions, and waited upon like a very god by the servants of Duryodhana
located at different spots, Salya reached another house of entertainment
resplendent as a retreat of the celestials. And there, greeted with
choice creature-comforts fit for beings superior to man, he deemed
himself superior even to the lord himself of the gods and thought meanly
of Indra as compared with himself. And that foremost of Kshatriyas,
well-pleased, asked the servants, saying, ‘Where are those men of
Yudhishthira, who have prepared these places of refreshment? Let those
men who made these be brought to me. I deem them worthy of being rewarded
by me. I must reward them, let it so please the son of Kunti!’ The
servants, surprised, submitted the whole matter to Duryodhana. And when
Salya was exceedingly pleased and ready to grant even his life,
Duryodhana, who had remained concealed, came forward and showed himself
to his maternal uncle. And the king of the Madras saw him and understood
that it was Duryodhana who had taken all the trouble to receive him. And
Salya embraced Duryodhana and said, ‘Accept something that you may
desire.’
“Duryodhana thereupon said, ‘O thou auspicious one, let thy word be true,
grant me a boon. I ask thee to be the leader of all my army.’”
Vaisampayana continued, “And hearing this, Salya said, ‘Be it so! What
else is to be done?’ And the son of Gandhari repeated again and again,
‘It is done.’ And Salya said, ‘O Duryodhana, O best of men, go to thy own
city. I shall proceed to pay a visit to Yudhishthira, the subduer of
foes. O king, I shall speedily come back, O ruler of men. That best of
men, Pandu’s son Yudhishthira, must, by all means, be visited by me.’ And
hearing this Duryodhana said, ‘O king, O ruler of the earth, having seen
the Pandava, come speedily back. I depend entirely upon thee, O king of
kings. Remember the boon that thou hast granted me.’ And Salya answered,
‘Good betide thee! I shall come speedily back. Repair to thy own city, O
protector of men.’ And then those two kings Salya and Duryodhana embraced
each other. And having thus greeted Salya, Duryodhana came back to his
own city. And Salya went to inform the sons of Kunti of that proceeding
of his. And having reached Upaplavya, and entered the encampment, Salya
saw there all the sons of Panda. And the mighty-armed Salya having met
the sons of Panda, accepted as usual water for washing his feet, and the
customary gifts of honour including a cow. And the king of the Madras,
that slayer of foes, first asked them how they were, and then with great
delight embraced Yudhishthira, and Bhima, and Arjuna, and the sons of his
sister the two twin-brothers. And when all had sat down, Salya spoke to
Yudhishthira, the son of Kunti, saying, ‘O tiger among kings, O thou
delighter of the race of Kuru, is it all well with thee? O best of
victors, how fortunately hast thou spent the term of thy residence in the
wilderness, O king. O lord of monarchs, it was an exceedingly hard task
that thou hast performed by dwelling in the wilderness together with thy
brothers and this noble lady here. An awfully difficult task again was
that sojourn of thine,--the period of concealment,--which task also thou
hast performed, O descendant of Bharata; for one pulled down from a
throne it is nothing but hardship that awaits him. O king, where is there
any happiness for him! O afflicter of thy foes, in compensation for all
this vast misery wrought by Dhritarashtra’s son, thou wilt attain to
proportional happiness after having killed thy foes, O great king. O lord
of men, the ways of the world are known to thee. Therefore, O my son,
thou art never guided by avarice in any of thy dealings. O descendant of
Bharata, do thou tread on the foot-prints of ancient saintly kings. My
son, Yudhishthira, be steady in the path of liberality, and
self-abnegation, and truth. And, O royal Yudhishthira, mercy and self
control, and truth and universal sympathy, and everything wonderful in
this world, are to be found in thee. Thou art mild, munificent,
religious, and liberal, and thou regardest virtue as the highest good. O
king, many are the rules of virtue that prevail amongst men, and all
those are known to thee. O my son, O afflicter of foes, thou knowest in
fact everything relating to this world. O king, O best of Bharata’s race,
how lucky it is that thou hast come out of this difficulty of thine. How
lucky, O king, O foremost of monarchs, O lord, it is that I see thee, so
virtuous a soul, a treasure-house of righteousness, freed with thy
followers from this.’”
Vaisampayana continued, “Then, O descendant of Bharata, the king spoke
of his meeting with Duryodhana and gave a detailed account regarding that
promise of his and that boon granted by himself. And Yudhishthira said, ‘O
valiant king, it has been well-done by thee that being pleased at heart
thou hast plighted thy truth to Duryodhana. But good betide thee, O ruler
of the earth, I ask thee to do one thing only. O king, O best of men,
thou wilt have to do it solely for my sake, though it may not be proper
to be done. O valiant one, hear what I submit to thee. O great king, thou
art equal to Krishna on the field of battle. When, O best of kings, the
single combat between Karna and Arjuna will take place, I have no doubt
thou wilt have to drive Karna’s car. On that occasion, if thou art
inclined to do good to me, thou must protect Arjuna. O king, thou must
likewise so act that the Suta’s son Karna may be dispirited and the
victory may be ours. Improper it no doubt is; but, O my uncle, for all
that thou must do it.’ Salya said, ‘Good betide thee. Listen, O son of
Pandu. Thou tellest me to so act that the vile son of the Suta may be
dispirited in fight. To be sure, I shall be his charioteer on the field,
for he always considers me equal to Krishna. O tiger like descendant of
Kuru, I shall certainly speak to him, when desirous of fighting on the
field of battle, words contradictory and fraught with harm to him, so
that bereft of pride and valour, he may be easily slain by his
antagonist. This I tell thee truly. Asked by thee to do it, this I am
determined to do, O my son. Whatever else I may be able to bring about, I
shall do for thy good. Whatever troubles were suffered by thee together
with Draupadi on the occasion of the game at dice, the rude inhuman words
uttered by the Suta’s son, the misery inflicted by the Asura Jata and by
Kichaka, O illustrious one, all the miseries experienced by Draupadi,
like those formerly experienced by Damayanti,--will all, O hero, end in
joy. Thou shouldst not be aggrieved at this; for Destiny is all powerful
in this world; and, O Yudhishthira, high-minded persons have to endure
miseries of various kinds, nay, even the gods themselves, O king, have
suffered misfortunes. O king, O descendant of Bharata, it is narrated
that the high-minded Indra, the chief of the celestials, had to endure
together with his wife very great misery, indeed.’”
SECTION IX
“Yudhishthira said, ‘O foremost of monarchs, I wish to know how it was
that great and unparalleled misery had to be endured by the illustrious
Indra together with his queen.’
“Salya said, ‘Listen, O king, to me as I relate this ancient story of the
events of former days,--how, O descendant of Bharata, misery befell Indra
and his wife. Once Twashtri, the lord of creatures and the foremost of
celestials, was engaged in practising rigid austerities. And it is said
that from antipathy to Indra he created a son having three heads. And
that being of universal form possessed of great lustre hankered after
Indra’s seat. And possessed of those three awful faces resembling the
sun, the moon, and the fire, he read the Vedas with one mouth, drank wine
with another, and looked with the third as if he would absorb all the
cardinal points. And given to the practice of austerities, and mild being
and self-controlled, he was intent upon a life of religious practices and
austerities. And his practice of austerities, O subduer of foes, was
rigid and terrible and of an exceedingly severe character. And beholding
the austerities, courage, and truthfulness of this one possessed of
immeasurable energy, Indra became anxious, fearing lest that being should
take his place. And Indra reflected, “How may he be made to addict
himself to sensual enjoyments; how may he be made to cease his practice
of such rigid austerities? For were the three-headed being to wax strong,
he would absorb the whole universe.” And it was thus that Indra pondered
in his mind; and, O best of Bharata’s race, endued with intelligence, he
ordered the celestial nymphs to tempt the son of Twashtri. And he
commanded them, saying, “Be quick, and go without delay, and so tempt him
that the three-headed being may plunge himself into sensual enjoyment to
the utmost extent. Furnished with captivating hips, array yourselves in
voluptuous attires, and decking yourselves in charming necklaces, do ye
display gestures and blandishments of love. Endued with loveliness, do ye
tempt him and alleviate my dread. I feel restless in my heart, O lovely
damsels. Avert ye, ladies, this awful peril that hangs over me. Good
betide you.”’
“‘Then the nymphs said, “O Indra, O slayer of Vala, we shall so endeavour
to allure him that thou wilt have nothing to fear at his hands. That very
receptacle of austerities, sitting now as if scorching everything with
his eyes, O god, we are going together to tempt. We shall try to bring
him under our control, and to put an end to your fears.”’
“Salya continued, ‘Commanded by Indra, they then went to the three-headed
being. And arriving there, those lovely damsels tempted him with various
gestures of love, displaying their fine figures. But engaged in the
practice of exceedingly severe austerities, although he looked at them,
yet he was not influenced by desire. Of subdued senses he was like the
ocean, full to the brim, in gravity. And the nymphs after having tried
their best, came back to Indra. And they all with joined hands spoke to
the lord of the celestials, saying, “O, that unapproachable being is
incapable of being disturbed by us. O highly gifted being, thou mayst do
what now may seem proper to thee.” The high-minded Indra honoured the
nymphs and then dismissed them reflecting, O Yudhishthira, solely upon
other means of destroying his foe. And endued with intelligence, he fixed
upon a contrivance for destroying the three-headed being. And he said,
“Let me today hurt my thunderbolt at him. By this means he will speedily
be killed. Even a strong person should not overlook a rising foe,
contemptible though he may be.” And thus reflecting upon the lessons
inculcated in treatises of learning, he was firmly resolved upon slaying
that being. Then Indra, enraged, hurled at the three-headed being his
thunderbolt which looked like fire and was terrible to behold, and which
inspired dread. And forcibly struck by that thunderbolt, he was slain and
fell down, as falls on the earth the loosened summit of a hill. And
beholding him slain by the thunderbolt, and lying down huge as a hill,
the chief of the celestials found no peace, and felt as if scorched by
the effulgent appearance of the dead; for though slain, he had a blazing
and effulgent appearance and looked like one alive. And, strange to say,
though lifeless, his heads seemed to be alive as they were beheld lying
low on the field. And exceedingly afraid of that lustre, Indra remained
plunged in thought. And at that time, O great king, bearing an axe on his
shoulder, a carpenter came to the forest and approached the spot where
lay that being. And Indra, the lord of Sachi, who was afraid, saw the
carpenter come there by chance. And the chastiser of Paka said unto him
immediately, “Do this my behest. Quickly cut off this one’s heads.” The
carpenter thereupon said, “His shoulders are broad: this axe will not be
able to cut them off. Nor shall I be able to do what is condemned by
righteous persons.” And Indra said, “Do not fear, quickly do what I say.
At my command thy axe shall equal the thunderbolt.” The carpenter said,
“Whom am I to take thee to be who hast done this frightful deed today?
This I wish to learn, tell me the exact truth.” And Indra said, “O
carpenter, I am Indra, the chief of the gods. Let this be known to thee.
Do thou act just as I have told thee. Do not hesitate, O carpenter!” The
carpenter said, “O Indra, how is it that thou art not ashamed of this thy
inhuman act? How it is that thou hast no dread of the sin of slaying a
Brahmana, after having slain this son of a saint?” Indra said, “I shall
afterwards perform some religious ceremony of a rigorous kind to purify
myself from this taint. This was a powerful enemy of mine whom I have
killed with my thunderbolt. Even now I am uneasy, O carpenter; I, indeed,
dread him even now. Do thou quickly cut off his heads, I shall bestow my
favour upon thee. In sacrifices, men will give thee the head of the
sacrificial beast as thy share. This is the favour I confer on thee. Do
thou quickly perform what I desire.”’
“Salya said, ‘Hearing this, the carpenter, at the request of the great
Indra, immediately severed the heads of the three-headed one with his
axe. And when the heads were cut off, out flew therefrom a number of
birds, viz., partridges, quails and sparrows. And from the mouth
wherewith he used to recite the Vedas and to drink the Soma-juice, came
out partridges in quick succession. And, O king, O son of Pandu, from the
mouth with which he used to look at the cardinal points as if absorbing
them all, a number of quails came forth. And from that mouth of the
three-headed being which used to drink wine, out flew a number of
sparrows and hawks. And the heads having been cut off Indra was freed
from his trepidation, and went to heaven, glad at heart. And the
carpenter also went back to his house. And the slayer of Asuras, having
killed his foe, considered his object gained. Now when the lord of
creatures, Twashtri, heard that his son had been slain by Indra, his eyes
became red with ire, and he spoke the following words, “Since Indra hath
killed my son who had committed no offence at all, who was constantly
engaged in the practice of austerities, who was merciful, possessed of
self-control, and of subdued passions, therefore, for the destruction of
Indra, I will create Vritra. Let the worlds behold what power I possess,
and how mighty is the practice of austerities! Let that inhuman,
wicked-minded lord of the gods also witness the same!” And saying this,
that enraged one, famous for his austerities, washed his mouth with
water, made offerings on the fire, created the terrible Vritra, and spoke
to him, saying, “O destined slayer of Indra, grow in might even from the
strength of my austere rites.” And that Asura grew in might, towering
towards the firmament, and resembling the son of fire. And he asked,
“Risen like the doomsday sun, what am I to do?” “Kill Indra,” was the
reply. And then he departed towards the celestial regions. And next
ensued a great fight between Vritra and Indra, both fired with wrath. And
there took place a terrible combat, O best of Kuru’s race. And the heroic
Vritra seized the celestial lord who had performed a hundred sacrifices.
And filled with wrath, he whirled Indra and threw him into his mouth. And
when Indra was swallowed up by Vritra, the terrified senior gods,
possessed of great might, created Jrimbhika to kill Vritra. And as Vritra
yawned and his mouth opened the slayer of the Asura, Vala contracted the
different parts of his body, and came out from within Vritra’s mouth. And
thenceforth the yawn attaches itself to the living breath of animated
beings in three worlds. And the gods rejoiced at the egress of Indra. And
once again commenced the terrible fight between Vritra and Indra, both
full of ire. And it was waged for a long while, O best of Bharata’s race.
And when Vritra, inspired with the mighty spirit of Twashtri and himself
endowed with strength, got the upper hand in fight, Indra turned back. And
on his retreat, the gods became exceedingly distressed. And all of them
together with Indra were overpowered by the might of Twashtri. And they
all consulted with the saints, O descendant of Bharata. And they
deliberated as to what was proper to be done, and were overwhelmed with
dread. And seated on the top of the Mandara mountain, and bent on killing
Vritra, they only bethought themselves of Vishnu, the indestructible one.’”
SECTION X
“‘Indra said, “This whole indestructible universe, O gods, hath been
pervaded by Vritra. There is nothing that can be equal to the task of
opposing him. I was capable of yore, but now I am incapable. What good
betide you, can I do? I believe him to be unapproachable. Powerful and
magnanimous, possessing immeasurable strength in fight, he would be able
to swallow up all the three worlds with the gods, the Asuras, and the
men. Therefore, hear ye dwellers of heaven, this is my resolution.
Proceeding to the abode of Vishnu, in company with that high-souled Being
must we consult, and ascertain the means of slaying this ruthless wretch.”’
“Salya continued, ‘Indra having thus spoken, the gods with that host of
Rishis repaired to the mighty god Vishnu to place themselves under
the protection of that protector of all. And afflicted with the dread of
Vritra, they said unto the Supreme Lord of the deities, “Thou hadst in
former times covered the three worlds with three steps. Thou hadst
procured the ambrosial food, O Vishnu, and destroyed the Asuras in
battle. Thou didst bind the great Asura Vali and hadst raised Indra to
the throne of heaven. Thou art the lord of the gods, and this entire
universe is pervaded by thee. Thou art the God, the mighty Deity, saluted
by all persons. Be thou the refuge of all the celestials together with
Indra, O best of gods. The whole universe, O slayer of Asuras, hath been
pervaded by Vritra.” And Vishnu said, “I am no doubt bound to do what is
for your good. I shall, therefore, tell you of a contrivance whereby he
may be annihilated. Do ye with the Rishis and the Gandharvas repair to
the place where Vritra that bearer of a universal form is and adopt
towards him a conciliatory policy. You will thus succeed in overthrowing
him. By virtue of my power, victory, ye gods, will be won by Indra, for,
remaining invisible, I shall enter into his thunderbolt, that best of
weapons. O foremost of gods, depart ye with the Rishis and the
Gandharvas. Let there be no delay in effecting a peace between Indra and
Vritra.”’
“Salya continued, ‘When he had thus spoken, the Rishis and the celestials
placed Indra at their head, and uniting together, went away. Approaching
Indra they beheld Vritra glowing and resplendent as if scorching the ten
points, and swallowing all the three worlds, and resembling the sun or
the moon. And then the Rishis, came up to Vritra and spoke to him in
conciliatory terms, saying, “O thou unconquerable being, the whole of
this universe hath been pervaded by thy energy. Thou art not able however
to overpower Indra, O best of mighty beings. A long period hath now
elapsed since you began to fight. All beings, with the gods and the
Asuras and men, are suffering from the effects of the fight. Let there be
eternal friendship between thee and Indra. Thou shalt be happy and shall
dwell eternally in Indra’s regions.” And the mighty Vritra having heard
the words of the saints, bowed his head unto them. And the Asura (thus)
spoke, “What you, O highly-gifted beings, and also all these Gandharvas
are saying, I have heard. Ye stainless beings, hear also what I have got
to say. How can there be peace between us two, Indra and myself? How can
there be friendship, ye gods, between two hostile powers?” The Rishis
said, “Friendship among righteous persons happens at a single meeting. It
is a desirable object. Thereafter will happen what is fated to be. The
opportunity of forming friendship with a righteous person should not be
sacrificed. Therefore, the friendship of the righteous should be sought.
The friendship of the righteous is (like) excellent wealth, for he that
is wise would give advice when it is needed. The friendship of a good
person is of great use; therefore, a wise person should not desire to
kill a righteous one. Indra is honoured by the righteous, and is the
refuge of magnanimous persons, being veracious and unblamable, and knows
what virtue is, and is possessed of a refined judgment. Let there be
eternal friendship between thee and Indra, as described above. In this
way, have faith (in him); let not thy heart be differently inclined.”’
“Salya said, ‘Hearing these words of the great Rishis, the illustrious
Asura spoke to them, “No doubt, the Rishis, endued with supernatural
powers, are to be respected by me. Let what I am going to say, ye gods,
be performed in its entirety; then I shall do everything that (these)
best of Brahmanas have said to me. Ye lords of the Brahmana race, ordain
so that Indra himself or the gods do not kill me by what is dry, or wet;
by stone, or by wood; by a weapon fit for close fight, or by a missile;
in the day time, or at night. On those terms eternal peace with Indra
would be acceptable to me,”--Very good! was what the Rishis told him, O
best of Bharata race. Thus peace having been concluded, Vritra was very
much pleased. And Indra also became pleased though constantly occupied
with the thought of killing Vritra. And the chief of the deities passed
his time in search of a loophole, uneasy (in mind). And on a certain day
when it was evening and the hour awful, Indra caught sight of the mighty
Asura on the coast of the sea. And he bethought himself of the boon that
was granted to the illustrious Asura, saying, “This is the awful evening
time; it is neither day, nor night; and this Vritra, my enemy, who hath
stripped me of my all, must undoubtedly be killed by me. If I do not kill
Vritra, this great and mighty Asura of gigantic frame, even by deceit, it
will not go well with me.” And as Indra thought of all this, bearing
Vishnu in mind he beheld at that instant in the sea a mass of froth as
large as a hill. And he said, “This is neither dry, nor wet, nor is it a
weapon; let me hurl it at Vritra. Without doubt, he will die
immediately.” And he threw at Vritra that mass of froth blended with the
thunderbolt. And Vishnu, having entered within that froth, put an end to
the life of Vritra. And when Vritra was killed, the cardinal points were
free from gloom; and there also blew a pleasant breeze; and all beings
were much pleased. And the deities with the Gandharvas and Yakshas and
Rakshasas, with the great snakes and saints, glorified the mighty Indra
with various laudatory hymns. And saluted by all beings, Indra spoke
words of encouragement to all. And his heart was glad as also that of
everyone of the gods for having killed the foe. And knowing the nature of
virtue, he worshipped Vishnu, the most praiseworthy of all objects in the
world. Now when the mighty Vritra, terrible to the gods, was killed,
Indra became overpowered by falsehood, and he became exceedingly sad; and
he was also overpowered by the sin of Brahmanicide on account of having
killed the three-headed son of Twashtri. And he betook himself to the
confines of the worlds, and became bereft of his senses and
consciousness. And overpowered by his own sins, he could not be
recognised. And he lay concealed in water, just like a writhing snake.
And when the lord of celestials, oppressed with the dread of
Brahmanicide, had vanished from sight, the earth looked as if a havoc had
passed over it. And it became treeless, and its woods withered; and the
course of rivers was interrupted; and the reservoirs lost all their
water; and there was distress among animals on account of cessation of
rains. And the deities and all the great Rishis were in exceeding fear;
and the world had no king, and was overtaken by disasters. Then the
deities and the divine saints in heaven, separated from the chief of the
gods, became terrified, and wondered who was to be their king. And nobody
had any inclination to act as the king of the gods.’”
SECTION XI
“Salya said, ‘Then all the Rishis and the superior gods said, “Let the
handsome Nahusha be crowned as king of the gods. He is powerful and
renowned, and devoted to virtue ever more.” And they all went and said to
him, “O lord of the earth, be thou our king.” And Nahusha intent on his
welfare, spoke to those gods and saints accompanied by the progenitors
(of mankind), “I am feeble; I am not capable of protecting you; it is a
powerful person who should be your king; it is Indra who hath always been
possessed of strength.” And all the gods, led by the saints, spoke again
to him, “Aided by the virtue of our austerities, rule thou the kingdom of
heaven. There is no doubt that we have all our respective fears. Be
crowned, O lord of monarchs, as the king of heaven. Whatever being may
stand within thy sight, whether he be a god, an Asura, a Yaksha, a saint,
a Pitri, or a Gandharva, thou shalt absorb his power and (thereby) wax
strong. Always placing virtue before (all other things), be thou the
ruler of the worlds. Protect also the Brahmarsis (Brahmana saints) and
the gods in heaven.” Then, O lord of monarchs, Nahusha was crowned king
in heaven. And placing virtue before (everything else), he became the
ruler of all the worlds. And though always of a virtuous disposition, yet
when he obtained that precious boon and the kingdom of heaven, Nahusha
assumed a sensual turn of mind. And when Nahusha became the king of the
gods, he surrounded himself with celestial nymphs, and with damsels of
celestial birth, and took to enjoyments of various kinds, in the Nandana
groves, on mount Kailasa, on the crest of Himavat, on Mandara, the White
hill Sahya, Mahendra and Malaya, as, also upon seas and rivers. And he
listened to various divine narratives that captivated both the ear and
the heart, and to the play of musical instruments of different sorts, and
to sweet vocal strains. And Viswavasu and Narada and bevies of celestial
nymphs and bands of Gandharvas and the six seasons in living shapes,
attended upon the king of the gods. And fragrant breezes, refreshingly
cool, blew round him. And while that wretch was thus enjoying himself, on
one occasion the goddess who was the favourite queen of Indra came in his
sight. And that vicious soul, having looked at her, said to the
courtiers, “Why doth not this goddess, the queen of Indra, attend upon
me? I am the monarch of the gods, and also the ruler of the worlds. Let
Sachi make haste and visit me at my house.” Saddened at hearing this, the
goddess said to Vrihaspati, “Protect me, O Brahmana, from this Nahusha. I
come to you as my refuge. You always say, O Brahmana, that I have got on
my person all the auspicious marks, being the favourite of the divine
king; that I am chaste, devoted to my lord, and destined never to become
a widow. All this about me you have said before. Let your words be made
true. O possessor of great powers, O lord, you never spoke words that
were vain. Therefore, O best of Brahmanas, this that you have said ought
to be true.” Then Vrihaspati said to the queen of Indra who was beside
herself through fear, “What thou hast been told by me will come to be
true, be sure, O goddess. Thou shalt see Indra, the lord of the gods, who
will soon come back here. I tell thee truly, thou hast no fear from
Nahusha; I shall soon unite thee with Indra.” Now Nahusha came to hear
that Indra’s queen had taken refuge with Vrihaspati, the son of Angiras.
And at this, the king became highly enraged.’”
SECTION XII
“Salya said, ‘Seeing Nahusha enraged, the gods led by the saints spoke
unto him, “Who was now their king of awful mien? O king of gods, quit thy
wrath. When thou art in wrath, O lord, the Universe, with its Asuras and
Gandharvas, its Kinnaras, and great snakes, quaketh. Quit this wrath,
thou righteous being. Persons like thee do not put themselves out. That
goddess is another person’s wife. Be pacified, O lord of gods! Turn back
thy inclination from the sin of outraging another’s wife. Thou art the
king of gods, prosperity to thee! Protect thy subjects in all
righteousness.” So addressed, he heeded not the saying rendered senseless
by lust. And the king spoke to the gods, in allusion to Indra, “Ahalya of
spotless fame, the wife of a saint, was outraged by Indra while her
husband was alive. Why did ye not prevent him? Many were the deeds of
inhumanity, of unrighteousness, of deceit, committed by Indra in former
times. Why did ye not prevent him? Let the goddess do my pleasure; that
would be her permanent good. And so the same will ever more rebound to
your safety, ye gods!”
“‘The gods said, “We shall bring to thee the queen of Indra even as thou
hast laid the command, O lord of heaven! Quit this wrath, thou valiant
soul! Be pacified, O lord of gods!”’
“Salya continued, ‘Thus having spoken to him, the gods with the saint
went to inform Vrihaspati and the queen of Indra of the sad news. And
they said, “We know, O foremost of Brahmanas, that the queen of Indra
hath betaken herself to thy house, for protection, and that thou hast
promised her protection, O best of divine saints! But we, the gods and
Gandharvas and saints, beseech thee, O thou of great lustre, to give up
the queen of Indra to Nahusha. Nahusha, the king of gods, of great
effulgence, is superior to Indra. Let her, that lady of choice figure and
complexion, choose him as her lord!” Thus addressed, the goddess gave
vent to tears; and sobbing audibly, she mourned in piteous accents. And
she spoke to Vrihaspati, “O best of divine saints, I do not desire
Nahusha to be my lord. I have betaken myself to thy protection, O
Brahmana! Deliver me from this great peril!”
“‘Vrihaspati said, “My resolution is this, I shall not abandon one that
hath sought my protection. O thou of unblamable life, I shall not abandon
thee, virtuous as thou art and of a truthful disposition! I do not desire
to do an improper act, specially as I am a Brahmana knowing what
righteousness is, having a regard for truth, and aware also of the
precepts of virtue. I shall never do it. Go your ways, ye best of gods.
Hear what hath formerly been sung by Brahma with regard to the matter at
hand. He that delivereth up to a foe of a person terrified and asking for
protection obtaineth no protection when he himself is in need of it. His
seed doth not grow at seed-time and rain doth not come to him in the
season of rains. He that delivereth up to a foe a person terrified and
asking for protection never succeedeth in anything that he undertaketh;
senseless as he is, he droppeth paralysed from heaven; the gods refuse
offerings made by him. His progeny die an untimely death and his
forefathers always quarrel (among themselves). The gods with Indra and
their head dart the thunderbolt at him. Know it to be so, I shall not
deliver up this Sachi here, the queen of Indra, famous in the world as
his favourite consort. O ye best of gods, what may be for both her good
and mine I ask you to do. Sachi I shall never deliver up!”’
“Salya continued, ‘Then the gods and the Gandharvas said these words to
the preceptor of the gods, “O Vrihaspati, deliberate upon something that
may be conformable to sound policy!” Vrihaspati said, “Let this goddess
of auspicious looks ask for time from Nahusha in order to make up her
mind to his proposal. This will be for the good of Indra’s queen, and of
us as well. Time, ye gods, may give rise to many impediments. Time will
send time onward. Nahusha is proud and powerful by virtue of the boon
granted to him!”’
“Salya continued, ‘Vrihaspati having spoken so, the gods, delighted then
said, “Well hast thou said, O Brahmana. This is for the good of all the
gods. It is no doubt so. Only, let this goddess be propitiated.” Then the
assembled gods led by Agni, with a view to the welfare of all the worlds,
spoke to Indra’s queen in a quiet way. And the gods said, “Thou art
supporting the whole universe of things mobile and immobile. Thou art
chaste and true: go thou to Nahusha. That vicious being, lustful after
thee, will shortly fall: and Indra, O goddess, will get the sovereignty
of the gods!” Ascertaining this to be the result of that deliberation,
Indra’s queen, for attaining her end, went bashfully to Nahusha of awful
mien. The vicious Nahusha also, rendered senseless by lust, saw how
youthful and lovely she was, and became highly pleased.’”
SECTION XIII
“Salya said, ‘Now then Nahusha, the king of the gods, looked at her and
said, “O thou of sweet smiles, I am the Indra of all the three worlds. O
thou of beautiful thighs and fair complexion, accept me as thy lord!”
That chaste goddess, thus addressed by Nahusha, was terrified and quaked
like a plantain-stalk at a breezy spot. She bowed her head to Brahma, and
joining her hands spoke to Nahusha, the king of the gods, of awful mien,
said, “O lord of the deities, I desire to obtain time. It is not known
what hath become of Indra, or where he is. Having enquired into the truth
regarding him, if, O lord, I obtain no news of him, then I shall visit
thee; this tell I thee for truth.” Thus addressed by Indra’s queen,
Nahusha was pleased. And Nahusha said, “Let it be so, O lady of lovely
hips, even as thou art telling me. Thou wilt come, after having
ascertained the news. I hope thou wilt remember thy plighted truth.”
Dismissed by Nahusha, she of auspicious looks stepped out; and that
famous lady went to the abode of Vrihaspati. And, O best of kings, the
gods with Agni at their head, when they heard her words, deliberated,
intent upon what would promote the interests of Indra. And they then
joined the powerful Vishnu, the God of gods. And skilled in making
speeches, the uneasy gods spoke the following words to him, “Indra, the
lord of all the gods, hath been overpowered by the sin of Brahmanicide.
Thou, O lord of the gods, art the first-born, the ruler of the universe,
and our refuge. Thou hadst assumed the form of Vishnu for the protection
of all beings. When Vritra was killed through thy energy, Indra was
overwhelmed by the sin of Brahmanicide. O best of all the gods, prescribe
the means of setting him free.” Having heard these words of the gods,
Vishnu said, “Let Indra offer sacrifice to me. Even I shall purify the
holder of the thunderbolt. The chastiser of Paka, having performed the
holy horse-sacrifice, will fearlessly regain his dignity as lord of the
gods. And the wicked-minded Nahusha will be led to destruction by his
evil deeds. For a certain period, ye gods, ye must be patient, being
vigilant at the same time.” Having heard these words of Vishnu, words
that were true, and pleasant like ambrosia to their ears, the gods, with
their preceptor, and with the Rishis proceeded to that spot where Indra
was uneasy with fear. And there, O king, was performed a great
horse-sacrifice, capable of removing the sin of Brahmanicide, for the
purification of the high-minded and great Indra. And the lord of the
gods, O Yudhishthira, divided the sin of Brahmanicide among trees and
rivers and mountains and the earth and women. And having distributed it
thus among those beings and parted with it, Indra was free from fever.
And rid of his sin, he came to himself. And at that place, the slayer of
the Asura Vala, quaked when he looked at Nahusha, before whom all
animated beings felt cowed, and who was unapproachable by virtue of the
boon the Rishis had granted to him. And the divine husband of Sachi
vanished from sight once again. And invisible to all beings, he wandered
biding his time. And Indra having disappeared, Sachi fell into grief. And
exceedingly miserable, she bewailed, “Alas! O Indra, if ever I have made
a gift, or made offering to the gods, or have propitiated my spiritual
guides, if there is any truth in me, then I pray that my chastity may
remain inviolate. I bow myself to this goddess Night,--holy, pure,
running her course during this the northern journey of the sun,[1] let my
desire be fulfilled.” Saying this, she, in a purified condition of body
and soul, worshipped the goddess Night. And in the name of her chastity
and truth she had recourse to divination.[2] And she asked, “Show me the
place where the king of the gods is. Let truth be verified by truth.” And
it was thus that she addressed the goddess of Divination.’”
SECTION XIV
“Salya said, ‘Then the goddess of Divination stood near that chaste and
beautiful lady. And having beheld that goddess, youthful and lovely,
standing before her, Indra’s queen, glad at heart, paid respects to them
and said, “I desire to know who thou art, O thou of lovely face.” And
Divination said, “I am Divination, O goddess, come near thee. Since thou
art truthful, therefore, O high-minded lady, do I appear in thy sight.
Since thou art devoted to thy lord, employed in controlling thyself, and
engaged in the practice of religious rites, I shall show thee the god
Indra, the slayer of Vritra. Quickly come after me, so may good betide
thee! Thou shalt see that best of gods.” Then Divination proceeded and
the divine queen of Indra went after her. And she crossed the heavenly
groves, and many mountains; and then having crossed the Himavat
mountains, she came to its northern side. And having reached the sea,
extending over many yojanas, she came upon a large island covered with
various trees and plants. And there she saw a beautiful lake, of heavenly
appearance, covered with birds, eight hundred miles in length, and as
many in breadth. And upon it, O descendant of Bharata, were full-blown
lotuses of heavenly appearance, of five colours, hummed round by bees,
and counting by thousands. And in the middle of that lake, there was a
large and beautiful assemblage of lotuses having in its midst a large
white lotus standing on a lofty stalk. And penetrating into the
lotus-stalk, along with Sachi, she saw Indra there who had entered into
its fibres. And seeing her lord lying there in a minute form, Sachi also
assumed a minute form, so did the goddess of divination too. And Indra’s
queen began to glorify him by reciting his celebrated deeds of yore. And
thus glorified, the divine Purandara spoke to Sachi, “For what purpose
hast thou come? How also have I been found out?” Then the goddess spoke
of the acts of Nahusha. And she said, “O performer of a hundred
sacrifices, having obtained the sovereignty of the three worlds, powerful
and haughty and of a vicious soul, he hath commanded me to visit him, and
the cruel wretch hath even assigned me a definite time. If thou wilt not
protect me, O lord, he will bring me under his power. For this reason, O
Indra, have I come to thee in alarm. O thou of powerful arms, slay the
terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas
and Danavas. O lord, assume thy own strength and rule the celestial
kingdom.”’”
SECTION XV
“Salya said, ‘Thus addressed by Sachi, the illustrious god said to her
again, “This is not the time for putting forth valour. Nahusha is
stronger than I am. O beautiful lady, he hath been strengthened by the
Rishis with the merits of offerings to the gods and the Pitris. I shall
have recourse to policy now. Thou wilt have to carry it out, O goddess. O
lady, thou must do it secretly and must not disclose it to any person. O
lady of a beautiful waist, going to Nahusha in private, tell him, O lord
of the Universe, thou must visit me mounted on a nice vehicle borne by
Rishis. In that case I shall be pleased and shall place myself at thy
disposal. This shouldst thou tell him.” And thus addressed by the king of
the gods, his lotus-eyed consort expressed her consent and went to
Nahusha. And Nahusha, having seen her, smilingly addressed her, saying,
“I welcome thee, O lady of lovely thighs. What is thy pleasure, O thou of
sweet smiles. Accept me, O lady of propitious looks, who am devoted to
thee. What is thy will, O spirited dame. I shall do thy wish, O lady of
propitious looks and slender waist. Nor needst thou be bashful, O thou of
lovely hips. Have trust in me. In the name of truth I swear, O goddess,
that I shall do thy bidding.”
“‘Sachi said, “O lord of the Universe, I wanted the time that thou hast
assigned to me. Thereafter, O lord of the gods, thou shalt be my husband.
I have a wish. Attend and hear, O king of the gods, what it is I shall
say, O king, so that thou mayst do what I like. This is an indulgence
that I ask from thy love for me. If thou grantest it, I shall be at thy
disposal. Indra had horses for carrying him, and elephants, and cars. I
want thee to have, O king of the gods, a novel vehicle, such as never
belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord.
Let a number of highly dignified Rishis, united together, bear thee in a
palanquin. This is what commends itself to me. Thou shouldst not liken
thyself to the Asuras or the gods. Thou absorbest the strength of all by
thy own strength as soon as they look at thee. There is none so strong as
to be able to stand before thee.”’
“Salya continued, ‘Thus addressed, Nahusha was very much pleased. And the
lord of the deities said to that lady of faultless features, “O lady of
the fairest complexion, thou hast spoken of a vehicle never heard of
before. I like it exceedingly, O goddess. I am in thy power, O thou of
lovely face. He cannot be a feeble person who employeth Rishis for
bearing him. I have practised austerities, and am mighty. I am the lord
of the past, the present, and the future. The Universe would be no more
if I were in rage. The whole Universe is established in me. O thou of
sweet smiles, the gods, the Asuras and Gandharvas, and snakes, and
Rakshasas are together unable to cope with me when I am in rage.
Whomsoever I gaze upon I divest him of his energy. Therefore, thy request
I shall no doubt fulfil, O goddess. The seven Rishis, and also the
regenerate Rishis, shall carry me. See our greatness and splendour, O
lady of lovely complexion.”’
“Salya continued, ‘Having thus addressed that goddess of lovely face, and
having dismissed her thus, he harnessed to his heavenly car a number of
saints devoted to the practice of austerities. A disregarder of
Brahmanas, endued with power and intoxicated with pride, capricious, and
of vicious soul, he employed those saints to carry him. Meanwhile,
dismissed by Nahusha, Sachi went to Vrihaspati and said, “But little
remaineth of the term assigned by Nahusha to me. Be compassionate unto
me who respect thee so, and quickly find out Indra.”
“‘The illustrious Vrihaspati then said to her, “Very good, thou needst
not, O goddess, fear, Nahusha of vicious soul. Surely, he shall not long
retain his power. The wretch, in fact, is already gone, being regardless
of virtue and because, O lovely dame, of his employing the great saints
to carry him. And I shall perform a sacrifice for the destruction of this
vicious wretch, and I shall find out Indra. Thou needst not fear. Fare
thee well.” And Vrihaspati of great power then kindled a fire in the
prescribed form, and put the very best offerings upon it in order to
ascertain where the king of the gods was. And having put his offerings, O
king, he said to the Fire, “Search out Indra.” And thereupon that
revered god, the eater of burnt offerings, assumed of his own accord a
wonderful feminine form and vanished from sight at that very spot. And
endued with speed of the mind, he searched everywhere, mountains and
forests, earth and sky, and came back to Vrihaspati within the twinkling
of the eye. And Agni said, “Vrihaspati, nowhere in these places do I find
the king of the gods. The waters alone remain to be searched. I am always
backward in entering the waters. I have no ingress therein. O Brahmana,
what I am to do for thee.” The preceptor of the gods then said to him, “O
illustrious god, do thou enter the water.”
“‘Agni said, “I cannot enter the water. Therein it is extinction that
awaits me. I place myself in thy hand, O thou of great effulgence. Mayst
thou fare well! Fire rose from water, the military caste rose from the
priestly caste; and iron had its origin in stone. The power of these
which can penetrate all other things, hath no operation upon the sources
from which they spring.”’”
SECTION XVI
“‘Vrihaspati said, “Thou art the mouth, O Agni, of all the gods. Thou art
the carrier of sacred offerings. Thou, like a witness, hast access to the
inner souls of all creatures. The poets call thee single, and again
three-fold. O eater of burnt offerings, abandoned by thee the Universe
would forthwith cease to be. The Brahmanas by bowing to thee, win with
their wives and sons an eternal region, the reward of their own
meritorious deeds. O Agni, it is thou who art the bearer of sacred
offerings. Thou, O Agni, art thyself the best offering. In a sacrificial
ceremony of the supreme order, it is thee that they worship with
incessant gifts and offerings. O bearer of offerings, having created the
three worlds, thou when the hour cometh, consumeth them in thy unkindled
form. Thou art the mother of the whole Universe; and thou again, O Agni,
art its termination. The wise call thee identical with the clouds and
with the lightning; flames issuing from thee, support all creatures. All
the waters are deposited in thee; so is this entire world. To thee, O
purifier, nothing is unknown in the three worlds. Every body taketh
kindly to his progenitor; do thou enter the waters without fear. I shall
render thee strong with the eternal hymns of the Veda.” Thus glorified,
the bearer of burnt offerings, that best of poets, well-pleased, spoke
laudable words to Vrihaspati. And he said, “I shall show Indra to thee.
This I tell thee for truth.”’
“Salya continued, ‘Then Agni entered the waters including seas and tiny
ponds, and came to that reservoir, where, O best of Bharata’s race, while
searching the lotus flowers, he saw the king of the gods lying within the
fibres of a lotus-stalk. And soon coming back, he informed Vrihaspati how
Indra had taken refuge in the fibres of a lotus-stalk, assuming a minute
form. Then Vrihaspati, accompanied by the gods, the saints and the
Gandharvas, went and glorified the slayer of Vala by referring to his
former deeds. And he said, “O Indra, the great Asura Namuchi was killed
by thee; and those two Asuras also of terrible strength, viz., Samvara
and Vala. Wax strong, O performer of a hundred sacrifices, and slay all
thy foes. Rise, O Indra! Behold, here are assembled the gods and the
saints. O Indra, O great lord, by slaying Asuras, thou hast delivered the
worlds. Having got the froth of waters, strengthened with Vishnu’s
energy, thou formerly slew Vritra. Thou art the refuge of all creatures
and art adorable. There is no being equal to thee. All the creatures, O
Indra, are supported by thee. Thou didst build the greatness of the gods.
Deliver all, together with the worlds by assuming thy strength, O great
Indra.” And thus glorified, Indra increased little by little; and having
assumed his own form, he waxed strong and spoke to the preceptor
Vrihaspati standing before. And he said, “What business of yours yet
remaineth; the great Asuras, son of Twashtri, hath been killed; and
Vritra also, whose form was exceedingly big and who destroyed the worlds.”
“‘Vrihaspati said, “The human Nahusha, a king, having, obtained the throne
of heaven by virtue of the power of the divine saints, is giving us
exceeding trouble.”
“‘Indra said, “How hath Nahusha obtained the throne of heaven, difficult
to get? What austerities did he practise? How great is his power, O
Vrihaspati!”
“‘Vrihaspati said, “The gods having been frightened, wished for a king of
heaven, for thou hadst given up the high dignity of heaven’s ruler. Then
the gods, the Pitris of the universe, the saints, and the principal
Gandharvas, all met together, O Indra, and went to Nahusha and said, ‘Be
thou our king, and the defender of the Universe!’ To them said Nahusha,
‘I am not able; fill me with your power and with the virtue of your
austerities!’ So told, the deities strengthened him, O king of the gods!
And thereupon Nahusha became a person of terrible strength, and becoming
thus the ruler of the three worlds, he hath put the great saints in
harness, and the wretch is thus journeying from world to world. Mayst
thou never see Nahusha who is terrible. He emitteth poison from his eyes,
and absorbeth the energy of all. All the gods are exceedingly frightened;
they go about concealed and do not cast a glance at him!”’
“Salya continued, ‘While that best of Angira’s race was thus speaking,
there came that guardian of the world, Kuvera, and also Yama the son of
Surya, and the old god Soma, and Varuna. And arrived there they said to
the great Indra, “How lucky that the son of Twashtri hath been killed,
and Vritra also! How lucky, O Indra, that we are beholding thee safe and
sound, while all thy enemies have been killed!” Indra received all those
guardians of the worlds, and with a glad heart greeted them in proper
form with a view to requesting them in connection with Nahusha. And he
said, “Nahusha of terrible mien is the king of the gods; therein lend me
your assistance.” They replied, “Nahusha is of awful mien; his sight is
poison; we are afraid of him, O God. If thou overthrowest Nahusha, then
we shall be entitled to our shares of sacrificial offerings, O Indra.”
Indra said, “Let it be so. You and the ruler of the waters, and Yama, and
Kuvera shall this day be crowned along with me. Aided by all the gods,
let us overthrow the foe Nahusha of terrible gaze.” Then Agni also said
to Indra, “Give me a share in sacrificial offerings. I also shall lend
you my assistance.” Indra said to him, “O Agni, thou also shalt get a
share in great sacrifices,--there will be a single share (in such) for
both Indra and Agni.”’
“Salya continued, ‘Thus did the illustrious lord Indra, the chastiser of
Paka, the giver of boons, bestow, after deliberation upon Kuvera the
sovereignty over the Yakshas, and all the wealth of the world; upon Yama,
the sovereignty over the Pitris; and upon Varuna, that over the waters.’”
SECTION XVII
“Salya said, ‘Now when the great Indra, the intelligent chief of the
gods, was deliberating with the guardians of the world and other deities
upon the means of slaying Nahusha, there appeared at that spot the
venerable ascetic Agastya. And Agastya honoured the lord of the gods and
said, “How fortunate that thou art flourishing after the destruction of
that being of universal form, as also that of Vritra. And how fortunate,
O Purandara, Nahusha hath been hurled from the throne of heaven. How
fortunate, O slayer of Vala, that I behold thee with all thy enemies
killed.”
“‘Indra said, “Hath thy journey hither been pleasant, O great saint, I am
delighted to see thee. Accept from me water for washing thy feet and
face, as also the Arghya and the cow.”’
“Salya continued, ‘Indra, well-pleased, began to question that best of
saints and greatest of Brahmanas when he was seated on a seat after
receiving due honours, thus, O revered saint, O best of Brahmanas, I wish
to have it recited by thee how Nahusha of vicious soul was hurled from
heaven.
“‘Agastya said, “Listen, O Indra, to the pleasant narrative how the wicked
and vicious Nahusha, intoxicated with pride of strength, had been hurled
from heaven. The pure-spirited Brahmanas and celestial saints, while
carrying him, weary with toil, questioned that vicious one, O best of
victors, saying, ‘O Indra, there are certain hymns in the Vedas, directed
to be recited while sprinkling the cows. Are they authentic or not?’
Nahusha, who had lost his senses by the operation of the Tamas, told them
that they were not authentic. The saints then said, ‘Thou art tending
towards unrighteousness; thou takest not to the righteous path. The
greatest saints have formerly said they are authentic, O Indra.’ And
incited by Untruth, he touched me on my head with his foot. At this, O
lord of Sachi, he became divested of power and of good looks. Then, as he
was agitated and overpowered with fear, I spoke to him, ‘Since thou hast
pronounced as spurious the unexceptionable hymns of the Veda which have
been recited by Brahmarsis (Brahmana saints), and since thou hast touched
my head with thy foot, and since thou, O ignorant wretch, hast turned
these unapproachable saints, equal to Brahma, into animals for carrying
thee, therefore, O wretch, be divested of thy lustre, and being hurled
headlong, fall thou from heaven, the effect of all thy good deeds being
exhausted. For ten thousand years, thou shalt, in the form of an enormous
snake, roam over the earth. When that period is full, thou mayst come
back to heaven. Thus hath that wretch been hurled from the throne of
heaven, O repressor of foes.’ How fortunate, O Indra, that we are
flourishing now. That thorn of the Brahmanas hath been killed. O lord of
Sachi, repair thou to heaven, protect the worlds, subdue thy senses,
subdue thy foes, and be glorified by the great saints.”’
“Salya continued, ‘Then, O ruler of men, the gods, and the bands of great
saints were exceedingly pleased. And so also were the Pitris, the
Yakshas, the Snakes, the Rakshasas, the Gandharvas, and all the bands of
celestial nymphs. And the tanks, the rivers, the mountains, and the seas
also were highly pleased. And all came up and said, “How fortunate, O
slayer of foes, that thou art flourishing! How fortunate, that the
intelligent Agastya hath killed the vicious Nahusha! How fortunate that
the vile individual hath been turned into a snake to roam over the
earth!”’”
SECTION XVIII
“Salya said, ‘Then Indra, glorified by the bands of Gandharvas and
celestial nymphs, mounted on Airavata, the king of elephants,
characterised by auspicious marks. And the illustrious Agni, and the
great saint Vrihaspati, and Yama, and Varuna, and Kuvera, the lord of
riches, accompanied him. And the lord Sakra, the slayer of Vritra, then
went to the three worlds surrounded by the gods together with the
Gandharvas and the celestial nymphs. And the performer of a hundred
sacrifices, the king of the deities, was thus united with his queen. And
he began to protect the worlds with exceeding gladness. Then the
illustrious divine saint Angiras arrived in the assembly of Indra and
worshipped him duly by reciting the hymns of the Atharva. And the great
lord Indra became satisfied and granted a boon to the Atharvangiras. And
Indra said, “Thou wilt be known as a Rishi of the name Atharvangiras in
the Atharva Veda, and thou wilt also get a share in sacrifices.” And
having honoured Atharvangiras thus, the great lord Indra, the performer
of a hundred sacrifices, parted with him, O great king. And he honoured
all the deities and all the saints endued with wealth of asceticism. And,
O king, Indra, well-pleased, governed the people virtuously. Thus was
misery endured by Indra with his wife. And with the view of slaying his
foes, even he had to pass a period in concealment. Thou shouldst not take
it to heart that thou, O king of kings, hast suffered with Draupadi as
also with thy high-minded brothers in the great forest. O king of kings,
O descendant of Bharata, O delighter of Kuru’s race, thou wilt get back
thy kingdom in the same way as Indra got his, after having killed Vritra.
The vicious Nahusha, that enemy of Brahmanas, of evil mind, was
overthrown by the curse of Agastya, and reduced to nothing for endless
years. Similarly, O slayer of foes, thy enemies, Karna and Duryodhana and
others of vicious souls will quickly be destroyed. Then, O hero, thou
wilt enjoy the whole of this earth, as far as the sea, with thy brothers
and this Draupadi. This story of the victory of Indra, equal to the Veda
in its sacred character, should be listened to by a king desirous of
victory and when his forces have been arrayed in order of battle.
Therefore, O best of victors, I am reciting it to thee for thy victory, O
Yudhishthira. High-souled persons attain prosperity when they are
glorified. O Yudhishthira, the destruction of high-souled Kshatriyas is
at hand by reason of the crimes of Duryodhana, and through the might also
of Bhima and Arjuna. He who readeth this story of Indra’s victory with a
heart full of religious faith, is cleansed of his sins, attaineth a
region of bliss, and obtaineth joy both in this world and in the next. He
hath no fear of his foes; he never becometh a sonless man, never
encountereth any peril whatever, and enjoyeth long life. Everywhere
victory declareth for him, and he knoweth not what defeat is.’”
Vaisampayana continued, “O best of Bharata’s race, the king, that best
of righteous men, thus encouraged by Salya, honoured him in proper form.
And Yudhishthira, the son of Kunti, of powerful arms, having heard the
words of Salya, spoke to the king of the Madras the following words,
‘There is no doubt that thou wilt act as the charioteer of Karna. Thou
must damp the spirits of Karna then by recounting the praises of Arjuna.’
“Salya said, ‘Let it be so. I shall do just as thou tellest me. And I
shall do for thee anything else that I may be able to do.’”
Vaisampayana continued, “Then Salya, the king of the Madras, bade
farewell to the sons of Kunti. And that handsome man then went with his
army to Duryodhana, O repressor of foes.”
SECTION XIX
Vaisampayana said, “Then Yuyudhana, the great hero of the Satwata race,
came to Yudhishthira with a large army of foot, and horses and cars and
elephants. And his soldiers of great valour come from various lands, bore
various weapons of war, and heroic in look they beautified the Pandava
army. And that army looked splendid by reason of battleaxes, and missiles
and spears, and lances, and mallets, and clubs, and staves, and cords,
and stainless swords, and daggers, and arrows of various kinds, all of
the best temper. And the army, beautified by those weapons, and
resembling in colour the cloudy sky, assumed an appearance like to amass
of clouds with lightning-flashes in its midst. And the army counted an
Akshauhini of troops. And when absorbed in the troops of Yudhishthira it
entirely disappeared, as doth a small river when it enters the sea. And
similarly, the powerful chief of the Chedis, Dhrishtaketu, accompanied by
an Akshauhini, came to the sons of Pandu of immeasurable strength. And
the king of Magadha, Jayatsena of great strength, brought with him for
Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on
the coast-land near the sea, came accompanied by troops of various kinds
to Yudhishthira, the king of kings. And, O king, when all these troops
had assembled, his army, finely dressed and exceedingly strong, assumed
an appearance pleasant to the eye. And the army of Drupada, also was
beautified by valiant soldiers who had come from various lands, and also
by his mighty sons. And similarly, Virata, the king of the Matsyas, a
leader of troops, accompanied by the king of the hilly regions, came to
Pandu’s sons. And for the high-souled sons of Pandu there were thus
assembled from various directions, seven Akshauhini of troops, bristling
with banners of various forms. And eager to fight with the Kurus, they
gladdened the hearts of the Pandavas. And in the same way king
Bhagadatta, gladdening the heart of Dhritarashtra’s son, gave an
Akshauhini of troops to him. And the unassailable mass of his troops,
crowded with Chins and Kiratas, all looking like figures of gold, assumed
a beauty like to that of a forest of Karnikara trees. And so the valiant
Bhurisravas, and Salya, O son of Kuru, came to Duryodhana, with an
Akshauhini of troops each. And Kritavarman, the son of Hridika,
accompanied by the Bhojas, the Andhas, and the Kukuras, came to
Duryodhana with an Akshauhini of troops. And the body of his troops
composed of those mighty soldiers, who wore on their persons garlands of
many-coloured flowers, looked as graceful as a number of sportive
elephants that have passed through a wood. And others led by Jayadratha,
the dwellers of the land of Sindhusauvira, came in such force that the
hills seemed to tremble under their tread. And their force, counting an
Akshauhini, looked like a mass of clouds moved by the wind. And
Sudakshina, the king of the Kamvojas, O ruler of men, accompanied by the
Yavanas and Sakas, came to the Kuru chief with an Akshauhini of troops.
And the body of his troops that looked like a flight of locusts, meeting
with the Kuru force, was absorbed and disappeared in it. And similarly
came king Nila, the resident of the city of the Mahishmati, with mighty
soldiers from the southern country who carried weapons of pretty make.
And the two kings of Avanti, accompanied by a mighty force, brought to
Duryodhana, each a separate Akshauhini of troops. And those tigers among
men, the five royal brothers, the princes of Kekaya, hastened to
Duryodhana with an Akshauhini of troops, and gladdened his heart. And
from the illustrious king of other quarters there came, O best of
Bharata’s race, three large divisions of troops. And thus Duryodhana had
a force which numbered eleven Akshauhinis all eager to fight with the
sons of Kunti, and bristling with banners of various forms. And, O
descendant of Bharata, there was no space in the city of Hastinapura even
for the principal leaders of Duryodhana’s army. And for this reason the
land of the five rivers, and the whole of the region called Kurujangala,
and the forest of Rohitaka which was uniformly wild, and Ahichatra and
Kalakuta, and the banks of the Ganga, and Varana, and Vatadhana, and the
hill tracts on the border of the Yamuna--the whole of this extensive
tract--full of abundant corn and wealth, was entirely overspread with the
army of the Kauravas. And that army, so arranged, was beheld by the
priest who had been sent by the king of the Panchalas to the Kurus.”
SECTION XX
Vaisampayana said, “Then Drupada’s priest, having approached the Kaurava
chief, was honoured by Dhritarashtra as also by Bhishma and Vidura. And
having first told the news of the welfare of the Pandavas, he enquired
about the welfare of the Kauravas. And he spoke the following words in
the midst of all the leaders of Duryodhana’s army, ‘The eternal duties of
kings are known to you all. But though known, I shall yet recite them as
an introduction to what I am going to say. Both Dhritarashtra and Pandu
are known to be sons of the same father. There is no doubt that the share
of each to the paternal wealth should be equal. The sons of Dhritarashtra
obtained the paternal wealth. Why did not the sons of Pandu at all
receive their paternal portion? Ye are aware how formerly the sons of
Pandu did not receive their paternal property which was all usurped by
Dhritarashtra’s sons. The latter endeavoured in various ways to remove
the sons of Pandu from their path by employment even of murderous
contrivances; but as their destined terms of life had not wholly run out,
the sons of Pandu could not be sent to the abode of Yama. Then again,
when those high-souled princes had carved out a kingdom by their own
strength, the mean-minded sons of Dhritarashtra, aided by Suvala’s son,
robbed them of it by deceit. This Dhritarashtra gave his sanction even to
that act as hath been usual with him. And for thirteen years they were
then sent to sojourn in the great wilderness. In the council-hall, they
had also been subjected to indignities of various kinds, along with their
wife, valiant though they were. And great also were the sufferings that
they had to endure in the woods. Those virtuous princes had also to
endure unspeakable woes in the city of Virata,--such as are endured only
by vicious men when their souls transmigrate into the forms of inferior
beings. Ye best of Kuru’s race, overlooking all these injuries of yore
they desire nothing but a peaceful settlement with the Kurus! Remembering
their behaviour, and that of Duryodhana also, the latter’s friends should
entreat him to consent to peace! The heroic sons of Pandu are not eager
for war with the Kurus. They desire to get back their own share without
involving the world in ruin. If Dhritarashtra’s son assigns a reason in
favour of war, that can never be a proper reason. The sons of Pandu are
more powerful. Seven Akshauhinis of troops have been collected on behalf
of Yudhishthira, all eager to fight with the Kurus, and they are now
awaiting his word of command. Others there are tigers among men, equal in
might to a thousand Akshauhinis, such as Satyaki and Bhimasena, and the
twin brothers of mighty strength. It is true that these eleven divisions
of troops are arrayed on one side, but these are balanced on the other by
the mighty-armed Dhananjaya of manifold form. And as Kiritin exceeds in
strength even all these troops together, so also doth Vasudeva’s son of
great effulgence and powerful intellect. Who is there that would fight,
in view of the magnitude of the opposing force, the valour of Arjuna, and
the wisdom of Krishna? Therefore, I ask you to give back what should be
given, as dictated by morality and compact. Do not let the opportunity
pass!’”
SECTION XXI
Vaisampayana said, “Having heard his words, Bhishma, senior in wisdom,
and endued with great effulgence, paid honours to him, and then spoke
words suitable to the occasion. And he said, ‘How fortunate that they are
all well, with Krishna! How fortunate that they have procured aid, and
that they are inclined to a virtuous course! How fortunate that those
scions of Kuru’s race desire peace with their cousins! There is no doubt
that what thou hast said is true. Thy words, however, are exceedingly
sharp,--the reason, I suppose, being that thou art a Brahmana. No doubt,
the sons of Pandu were much harassed both here and in the woods. No doubt,
by law they are entitled to get all the property of their father. Arjuna,
the son of Pritha, is strong trained in weapons, and is a great
car-warrior. Who, in sooth, can withstand in battle Dhananjaya the son of
Pandu. Even the wielder himself of the thunderbolt cannot,--other bowmen
are hardly worth mention. My belief is that he is a match for all the
three worlds!’ And while Bhishma was thus speaking, Karna wrathfully and
insolently interrupted his words, and looking at Duryodhana said, ‘There
is no creature in the world, O Brahmana, who is not informed of all these
facts. What is the good of repeating them again and again? On behalf of
Duryodhana, Sakuni formerly won in game of dice. Yudhishthira, the son of
Pandu went to the woods according to a stipulation. He is now paying no
regard to that stipulation, but confident of aid from the Matsyas and
Panchalas, he wisheth to get back his ancestral throne. O learned man,
Duryodhana would not yield even a single foot of land if thou appealest
to his fears, but if justice requires, he would give up the whole earth
even to a foe. If they wish to get back their ancestral throne, they
should pass the specified period of time in the forest as had been
stipulated. Afterwards let them live as the dependants of Duryodhana,
safe and sound. From dull-headedness, however, let them not turn their
mind towards an absolutely unrighteous course. If, nevertheless,
abandoning the path of virtue, they desire war, then when they encounter
in battle these praise-worthy Kurus, they will remember these my words.’
“Bhishma said, ‘What is the use of thy talking, O Radha’s son? Thou
shouldst remember that occasion when Pritha’s son, single-handed,
over-powered in battle six car-warriors. If we do not act as this
Brahmana hath said, to be sure, we shall be all slain by him in battle!’”
Vaisampayana continued, “Then Dhritarashtra pacified Bhishma with words
of entreaty, rebuked the son of Radha, and spoke the following words,
‘What Bhishma, Santanu’s son, hath said is salutary for us, as also for
the Pandavas, and likewise for the whole universe. I shall, however,
after deliberation, send Sanjaya to the sons of Pandu. So thou needst not
wait. Go thou to the son of Pandu this very day.’ The Kaurava chief then
honoured Drupada’s priest and sent him back to the Pandavas. And
summoning Sanjaya to the council-hall, he addressed him in the following
words.”
SECTION XXII
“Dhritarashtra said, ‘They say, O Sanjaya, that the Pandavas have arrived
at Upaplavya. Go thou and enquire after them. Thou must greet Ajatasatru
in the following words, “By good luck it is that (emerged from the woods)
thou hast reached such a city.” And to all of them thou must say, O
Sanjaya, these words. “Are ye well, having spent that harassing period of
sojourn, ye who were unworthy of such harassment?” In no time will they
be appeased towards us, for though treated treacherously (by foes), yet
they are righteous and good. In no case, O Sanjaya, have I ever met with
any untruthfulness on the part of the Pandavas. It was by their own
valour that they had won all their prosperity, and (yet) they were ever
dutiful to me. Though I scrutinized their conduct, I could never find
fault with them,--no, not even a single fault for which we might blame
them. They always act mindful of virtue and wealth; they never give way
to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue
sleep and laziness and wrath and joy and heedlessness. The sons of
Pritha, mindful of both virtue and wealth, are ever pleasant to all. On
proper occasions they part with their wealth to friends. Friendship with
them never loses its ardour on account of length of time; for they bestow
honours and wealth on every one according to his deserts. Not a soul in
the race of Ajamida ever entertains hatred for them excepting this vile,
capricious, dull-headed Duryodhana, and excepting also the still more
mean-minded Karna. These two always enhance the energy of those
high-souled ones who have been divested of both friends and happiness.
Enterprising and brought up in every indulgence, Duryodhana reckons all
that to be well-done. It is childish on Duryodhana’s part to think that
it is possible to rob the Pandavas of their just share so long as they
are alive. It is wise to yield to Yudhishthira his due share before the
war,--to him whose steps are followed by Arjuna and Krishna and Bhima and
Satyaki and the two sons of Madri and the warriors of the Srinjaya race.
That wielder of the Gandiva, Savyasachin, seated on his car, would alone
be able to devastate the whole world. And likewise the victorious and
high-souled Krishna, the lord of the three worlds, incapable of defeat is
able to do the same. What mortal would stand before him who is the one
worthiest person in all the worlds and who discharges his multitude of
arrows that roar like the clouds, covering all sides, like flights of
swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had
conquered the northern regions as also the Kurus of the north and brought
away with him all their wealth. He converted the people of the Dravida
land to be a portion of his own army. It was Falguna, the wielder of the
Gandiva, who defeating in the Khandava woods all the gods together with
Indra, made offerings to Agni, enhancing the honour and fame of the
Pandavas. Of all wielders again of the mace, there is none equal to
Bhima; and there is none also who is so skilful a rider of elephants. On
car, they say, he yields not to even Arjuna; and as to might of arms, he
is equal to ten thousand elephants. Well-trained and active, he who hath
again been rendered bitterly hostile, would in anger consume the
Dhartarashtras in no time. Always wrathful, and strong of arms, he is not
capable of being subdued in battle by even Indra himself. Of great heart,
and strong, and endued with great lightness of hand, the two (twin)
brothers, sons of Madri, carefully trained by Arjuna, would leave not a
foe alive, like to a pair of hawks preying upon large flocks of birds.
This our army, so full, to tell thee the truth, will be nowhere when it
will encounter them. In their side will be Dhrishtadyumna, endued with
great activity,--one who is regarded as one of the Pandavas themselves.
The chief of the Somaka tribe, with his followers, is, I have heard, so
devoted to the cause of the Pandavas that he is ready to lay down his
very life for them. Who would be able to withstand Yudhishthira who hath
the best of the Vrishni tribe (Krishna) for his leader? I have heard that
Virata, the chief of the Matsyas, with whom the Pandavas had lived for
some time and whose wishes were fulfilled by them, old in years, is
devoted, along with his sons to the Pandava cause, and hath become an
adherent of Yudhishthira. Deposed from the throne of the Kekaya land, and
desirous of being reinstated thereon, the five mighty brothers from that
land, wielding mighty bows, are now following the sons of Pritha ready to
fight. All who are valiant among the lords of the earth have been brought
together and are devoted to the Pandava cause. I hear that they are bold,
worthy, and respectful,--they who have allied themselves to the virtuous
king Yudhishthira from feelings of attachment to him. And many warriors
dwelling on the hills and inaccessible fastnesses, and many that are high
in lineage and old in years, and many Mleccha tribes also wielding
weapons of various kinds, have been assembled together and are devoted to
the cause of the Pandavas. And there hath come Pandya also, who, hardly
inferior to Indra on the field of battle, is followed when he fights by
numberless warriors of great courage. Remarkably heroic and endued with
prowess and energy that have no parallel, he is devoted to the Pandava
cause. That same Satyaki who, I have heard, obtained weapons from Drona
and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal
to the son of Krishna, is devotedly attached to the Pandava cause. And
the assembled kings of the Chedi and the Karusha tribes have all taken
the part of the Pandavas with all their resources. That one in their
midst, who, having been endued with blazing beauty, shone like the sun,
whom all persons deemed unassailable in battle and the very best of all
drawers of the bow on earth, was slain by Krishna in a trice, by help of
his own great might, and counting for naught the bold spirit of all the
Kshatriya kings. Kesava cast his eyes on that Sishupala and smote him,
enhancing the fame and honour of the sons of Pandu. It was the same
Sishupala who was highly honoured by those kings at whose head stood the
king of the Karusha tribe. Then the other kings, deeming Krishna
unassailable when seated on his car drawn by Sugriva and other steeds,
left the chief of the Chedis and ran away like small animals at the sight
of a lion. And it was thus that he, who, from audacity had sought to
oppose and encounter Krishna in a combat hand to hand, was slain by
Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a
gale. O Sanjaya, O son of Gavalgana, what they have told me of the
activity of Krishna in cause of Pandu’s sons, and what I remember of his
past achievements, leave me no peace of mind. No foe whatsoever is
capable of withstanding them, who are under the lead of that lion of the
Vrishni tribe. My heart is trembling with fear upon learning that the two
Krishnas are seated on the selfsame car. If my dull-headed son forbear
to fight with those two, then may he fare well,--else those two will
consume the race of Kuru as Indra and Upendra consume the Daitya hosts.
Dhananjaya is, I conceive, equal to Indra, and the greatest of the
Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti
and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that
bring on shame. Endued with great energy, he hath been wronged by
Duryodhana. If he were not high-minded, he would in wrath burn the
Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the
twin brothers as I dread the wrath of the king, O Suta, when his wrath is
excited. His austerities are great; he is devoted to Brahmacharya
practices. His heart’s wishes will certainly be fulfilled. When I think
of his wrath, O Sanjaya, and consider how just it is, I am filled with
alarm. Go thou speedily on a car, despatched by me, where the troops of
the king of the Panchalas are encamped. Thou wilt ask Yudhishthira about
his welfare. Thou wilt repeatedly address him in affectionate terms. Thou
wilt also meet Krishna, O child, who is the chief of all brave men and
who is endued with a magnanimous soul. Him also thou wilt ask on my part
as to his welfare, and tell him that Dhritarashtra is desirous of peace
with Pandu’s sons. O Suta, there is nothing that Yudhishthira, the son of
Kunti, would not do at the bidding of Krishna. Kesava is as dear to them
as their own selves. Possessed of great learning, he is ever devoted to
their cause. Thou wilt also enquire about the welfare of all the
assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all
the five sons of Draupadi, professing to be a messenger from me. And
whatsoever also thou mayst deem to be opportune, and beneficial for the
Bharata race, all that, O Sanjaya, thou must say in the midst of those
kings,--everything, in sooth, that may not be unpalatable or provocative
of war.’”
SECTION XXIII
Vaisampayana said, “Having heard these words of king Dhritarashtra
Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength.
And having approached king Yudhishthira, the son of Kunti, he made
obeisance to him first and then spoke. And the son of Gavalgana, by name
Sanjaya and by caste a Suta, cheerfully spoke unto Ajatasatru, ‘How
lucky, O king, that I see you hale, attended by friends and little
inferior to the great Indra. The aged and wise king Dhritarashtra, the
son of Ambika, hath enquired about your welfare. I hope Bhimasena is
well, and that Dhananjaya, that foremost of the Pandavas, and these two
sons of Madri, are well. I hope princess Krishna also, the daughter of
Drupada, is well,--she who never swerves from the path of truth, that
lady of great energy, that wife of heroes. I hope she is well with her
sons,--she in whom are centred all your dearest joys and whose welfare
you constantly pray for.’
“Yudhishthira said, ‘O Sanjaya, the son of Gavalgana, hath thy journey
here been safe? We are pleased with thy sight. I ask thee in return how
thou art. I am, O learned man, in excellent health with my younger
brothers. O Suta, after a long while do I now receive news of the aged
king of the Kurus, that descendant of Bharata. Having seen thee, O
Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is
our aged grandsire Bhishma, the descendant of Kuru, endued with great
energy and the highest wisdom and always devoted to the practices of his
own order, O sire, in health? I hope he still retains all his former
habits. I hope the high-souled king Dhritarashtra, the son of
Vichitravirya, is in health with his sons. I hope the great king Vahlika,
the son of Pratipa, endued with great learning, is also in health. I
hope, O sire, that Somadatta is in health, and Bhurisravas, and
Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are
also well. I hope all those mighty bowmen are free from disease. O
Sanjaya, all those greatest and best of bowmen, endued with the highest
intelligence and versed in letters, and occupying the very top of those
who wield weapons, have attached themselves to the Kurus. I hope those
bowmen receive their honours due. I hope they are free from disease. How
happy are they in whose kingdom dwells the mighty and handsome bowman,
the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son
of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the
adviser Karna, whose counsels are followed by the dull-headed Suyodhana,
is in health. I hope, the aged ladies, the mothers of the Bharata race,
and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys,
the sister’s sons, and the sisters, and the daughters’ sons of
Dhritarashtra’s house are all free from trouble. O sire, I hope the king
still allows their former subsistence to the Brahmanas. I hope, O
Sanjaya, Dhritarashtra’s son hath not seized those gifts to the Brahmanas
that I made. I hope Dhritarashtra with his sons meets in a spirit of
forbearance any over-bearing conduct on the part of the Brahmanas. I hope
he never neglects to make provision for them, that being the sole highway
to heaven. For this is the excellent and clear light that hath been
provided by the Creator in this world of living beings. If like
dull-headed persons, the sons of Kuru do not treat the Brahmanas in a
forbearing spirit, wholesale destruction will overtake them. I hope king
Dhritarashtra and his son try to provide for the functionaries of state.
I hope there are no enemies for theirs, who, disguised as friends, are
conspiring for their ruin. O sire, I hope none of these Kurus talk of our
having committed any crimes. I hope Drona and his son and the heroic
Kripa do not talk of our having been guilty in any way. I hope all the
Kurus look up to king Dhritarashtra and his sons as the protectors of
their tribe. I hope when they see a horde of robbers, they remember the
deeds of Arjuna, the leader in all fields of battle. I hope they remember
the arrows shot from the Gandiva, which course through the air in a
straight path, impelled onwards by the stretched bow-string in contact
with the fingers of his hand, and making a noise loud as that of the
thunder. I have not seen the warrior that excels or even rivals Arjuna
who can shoot by a single effort of his hand sixty-one whetted and
keen-edged shafts furnished with excellent feathers. Do they remember
Bhima also, who, endued with great activity causeth hostile hosts arrayed
in battle to tremble in dread, like an elephant with rent temples
agitating a forest of reeds? Do they remember the mighty Sahadeva, the
son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by
both the left and right hand? Do they remember Nakula, who, O Sanjaya,
was sent, under your eye, to conquer the Sivis and the Trigartas, and who
brought the western region under my power? Do they remember the disgrace
that was theirs when under evil counsels they came to the woods of
Dwaitavana on pretence of taking away their cattle? Those wicked ones
having been over-powered by their enemies were afterwards liberated by
Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight
that ensued) and Bhima protecting the rear of the sons of Madri, and the
wielder of the Gandiva coming out unharmed from the press of battle
having made a great slaughter of the hostile host,--do they remember
that? It is not by a single good deed, O Sanjaya, that happiness can here
be attained, when by all our endeavours we are unable to win over the son
of Dhritarashtra!’”
SECTION XXIV
“Sanjaya said, ‘It is even so as thou hast said, O son of Pandu! Dost
thou enquire about the welfare of the Kurus and of the foremost ones
among them? Free from illness of every kind and in the possession of
excellent spirit are those foremost ones among the Kurus about whom, O
son of Pritha, thou enquirest. Know, O son of Pandu, that there are
certainly righteous and aged men, as also men that are sinful and wicked
about Dhritarashtra’s son. Dhritarashtra’s son would make gifts even to
his enemies; it is not likely, therefore, that he should withdraw the
donations made to the Brahmanas. It is customary with you, Kshatriyas, to
follow a rule fit for butchers, that leads you to do harm to those that
bear no ill-will to you; but the practice is not good. Dhritarashtra with
his sons would be guilty of the sin of intestine dissension, were he,
like a bad man, to bear ill-will towards you who are righteous. He does
not approve of this injury (done to you); he is exceedingly sorry for it;
he grieves at his heart--the old man--O Yudhishthira,--for, having
communicated with the Brahmanas, he hath learnt that provoking intestine
dissensions is the greatest of all sins. O king of men, they remember thy
prowess on the field, and that of Arjuna, who taketh the lead in the
field of battle. They remember Bhima wielding his mace when the sound of
the conch-shell and the drum rises to the highest pitch. They remember
those mighty car-warriors, the two sons of Madri, who on the field of
battle career in all directions, shooting incessant showers of shafts on
hostile hosts, and who know not what it is to tremble in fight. I
believe, O king, that which Futurity hath in store for a particular
person cannot be known, since thou, O son of Pandu, who art endowed with
all the virtues, hast had to suffer trouble of such unendurable kind. All
this, no doubt, O Yudhishthira, thou wilt again make up by help of your
intelligence. The sons of Pandu, all equal to Indra would never abandon
virtue for the sake of pleasure. Thou, O Yudhishthira, wilt so make up
thy intelligence that they all, viz., the sons of Dhritarashtra and Pandu
and the Srinjayas, and all the kings who have been assembled here, will
attain peace. O Yudhishthira, hear what thy sire Dhritarashtra having
consulted with his ministers and sons, hath spoken to me. Be attentive to
the same.’”
SECTION XXV
“Yudhishthira said, ‘Here are met the Pandavas and the Srinjayas, and
Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us
all that Dhritarashtra hath directed thee to say.’
“Sanjaya said, ‘I greet Yudhishthira, and Vrikodara and Dhananjaya, and
the two sons of Madri, and Vasudeva the descendant of Sura, and Satyaki,
and the aged ruler of the Panchalas, and Dhrishtadyumna, the son of
Prishata. Let all listen to the words I say from a desire for the welfare
of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace,
hastened the preparation of my car for this journey here. Let it be
acceptable to king Yudhishthira with his brothers and sons and relations.
Let the son of Pandu prefer peace. The sons of Pritha are endowed with
every virtue with steadiness and mildness and candour. Born in a high
family, they are humane, liberal, and loath to do any act which would
bring on shame. They know what is proper to be done. A base deed is not
befitting you, for you are so high-minded, and have such a terrible
following of troops. If you committed a sinful act, it would be a blot on
your fair name, as a drop of collyrium on a white cloth. Who could
knowingly be ever guilty of an act, which would result in universal
slaughter, which would be sinful and lead to hell,--an act consisting in
the destruction (of men), an act the result of which, whether it be
victory or defeat, is of the self-same value? Blessed are they that have
served their relative’s cause. They are the true sons and friends and
relatives (of Kuru’s race) who would lay down life, life which is liable
to be abused by misdeeds, in order to ensure the welfare of the Kurus. If
you, ye sons of Pritha, chastise the Kurus, by defeating and slaying all
your foes,--that subsequent life of yours would be equivalent to death,
for what, in sooth, is life after having killed all your kinsfolk? Who,
even if he were Indra himself with all the gods on his side, would be
able to defeat you who are aided by Kesava and Chekitanas, and Satyaki,
and are protected by Dhrishtadyumna’s arms? Who again, O king, can defeat
in battle the Kurus who are protected by Drona and Bhishma, and
Aswatthaman, and Salya, and Kripa and Karna with a host of Kshatriya
kings? Who, without loss to himself, is able to slay the vast force
assembled by Dhritarashtra’s son? Therefore it is, that I do not see any
good either in victory or in defeat. How can the sons of Pritha, like
base persons of low lineage, commit an act of unrighteousness? Therefore,
I appease, I prostrate myself before Krishna and the aged king of the
Panchalas. I betake myself to you as my refuge, with joined hands, so
that both the Kurus and the Srinjayas may be benefited. It is not likely
that either Krishna or Dhananjaya will not act up to these my words.
Either of them would lay down his life, if besought (to do so).
Therefore, I say this for the success of my mission. This is the desire
of the king and his counsellor Bhishma, that there may be confirmed peace
between you (and the Kurus).’”
SECTION XXVI
“Yudhishthira said, ‘What words from me, O Sanjaya, hast thou heard,
indicative of war, that thou apprehendest war? O sire, peace is
preferable to war. Who, O charioteer, having got the other alternative
would wish to fight? It is known to me, O Sanjaya, that if a man can have
every wish of his heart without having to do anything, he would hardly
like to do anything even though it might be of the least troublesome
kind, far less would he engage in war. Why should a man ever go to war?
Who is so cursed by the gods that he would select war? The sons of
Pritha, no doubt, desire their own happiness but their conduct is ever
marked by righteousness and conducive to the good of the world. They
desire only that happiness which results from righteousness. He that
fondly followeth the lead of his senses, and is desirous of obtaining
happiness and avoiding misery, betaketh himself to action which in its
essence is nothing but misery. He that hankers after pleasure causeth his
body to suffer; one free from such hankering knoweth not what misery is.
As an enkindled fire, if more fuel be put upon it, blazeth forth again
with augmented force, so desire is never satiated with the acquisition of
its object but gaineth force like unkindled fire when clarified butter is
poured upon it. Compare all this abundant fund of enjoyment which king
Dhritarashtra hath with what we possess. He that is unfortunate never
winneth victories. He that is unfortunate enjoyeth not the voice of
music. He that is unfortunate doth not enjoy garlands and scents, nor can
one that is unfortunate enjoy cool and fragrant unguents, and finally he
that is unfortunate weareth not fine clothes. If this were not so, we
would never have been driven from the Kurus. Although, however, all this
is true, yet none cherished torments of the heart. The king being himself
in trouble seeketh protection in the might of others. This is not wise.
Let him, however, receive from others the same behaviour that he displays
towards them. The man who casteth a burning fire at midday in the season
of spring in a forest of dense underwood, hath certainly, when that fire
blazeth forth by aid of the wind, to grieve for his lot if he wisheth to
escape. O Sanjaya, why doth king Dhritarashtra now bewail, although he
hath all this prosperity? It is because he had followed at first the
counsels of his wicked son of vicious soul, addicted to crooked ways and
confirmed in folly. Duryodhana disregarded the words of Vidura, the best
of his well-wishers, as if the latter were hostile to him. King
Dhritarashtra, desirous solely of satisfying his sons, would knowingly
enter upon an unrighteous course. Indeed, on account of his fondness for
his son, he would not pay heed to Vidura, who, out of all the Kurus, is
the wisest and best of all his well-wishers, possessing vast learning,
clever in speech, and righteous in act. King Dhritarashtra is desirous of
satisfying his son, who, while himself seeking honours from others, is
envious and wrathful, who transgresses the rules for the acquisition of
virtue and wealth, whose tongue is foul, who always follows the dictates
of his wrath, whose soul is absorbed in sensual pleasures, and who, full
of unfriendly feelings to many, obeys no law, and whose life is evil,
heart implacable, and understanding vicious. For such a son as this, king
Dhritarashtra knowingly abandoned virtue and pleasure. Even then, O
Sanjaya, when I was engaged in that game of dice I thought that the
destruction of the Kurus was at hand, for when speaking those wise and
excellent words Vidura obtained no praise from Dhritarashtra. Then, O
charioteer, did trouble overtake the Kurus when they disregarded the
words of Vidura. So long as they had placed themselves under the lead of
his wisdom, their kingdom was in a flourishing state. Hear from me, O
charioteer, who are the counsellors now of the covetous Duryodhana. They
are Dussasana, and Sakuni the son of Suvala, and Karna the Suta’s son! O
son of Gavalgana, look at this folly of his! So I do not see, though I
think about it, how there can be prosperity for the Kurus and the
Srinjayas when Dhritarashtra hath taken the throne from others, and the
far seeing Vidura hath been banished elsewhere. Dhritarashtra with his
sons is now looking for an extensive and undisputed sovereignty over the
whole world. Absolute peace is, therefore, unattainable. He regardeth
what he hath already got to be his own. When Arjuna taketh up his weapon
in fight, Karna believeth him capable of being withstood. Formerly there
took place many great battles. Why could not Karna then be of any avail
to them. It is known to Karna and Drona and the grandsire Bhishma, as
also to many other Kurus, that there is no wielder of the bow, comparable
to Arjuna. It is known to all the assembled rulers of the earth, how the
sovereignty was obtained by Duryodhana although that repressor of foes,
Arjuna, was alive. Pertinaciously doth Dhritarashtra’s son believe that
it is possible to rob the sons of Pandu of what is their own, although he
knoweth having himself gone to the place of fight, how Arjuna comforted
himself when he had nothing but a bow four cubits long for his weapon of
battle. Dhritarashtra’s sons are alive simply because they have not as
yet heard that twang of the stretched Gandiva. Duryodhana believeth his
object already gained, as long as he beholdeth not the wrathful Bhima. O
sire, even Indra would forbear to rob us of our sovereignty as long as
Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are
alive! O charioteer, the old king with his son still entertains the
notion that his sons will not be perished, O Sanjaya, on the field of
battle, consumed by the fiery wrath of Pandu’s sons. Thou knowest, O
Sanjaya, what misery we have suffered! For my respect to thee, I would
forgive them all. Thou knowest what transpired between ourselves and
those sons of Kuru. Thou knowest how we comforted ourselves towards
Dhritarashtra’s son. Let the same state of things still continue. I shall
seek peace, as thou counsellest me to do. Let me have Indraprastha for my
kingdom, Let this be given to me by Duryodhana, the chief of Bharata’s
race.’”
SECTION XXVII
“Sanjaya said, ‘O Pandava, the world hath heard thy conduct being
righteous. I see it also to be so, O son of Pritha. Life is transient,
that may end in great infamy; considering this, thou shouldst not perish.
O Ajatasatru, if without war, the Kurus will not yield thy share, I
think, it is far better for thee to live upon alms in the kingdom of the
Andhakas and the Vrishnis than obtain sovereignty by war. Since this
mortal existence is for only a short period, and greatly liable to blame,
subject to constant suffering, and unstable, and since it is never
comparable to a good name, therefore, O Pandava, never perpetrate a sin.
It is the desires, O ruler of men, which adhere to mortal men and are an
obstruction to a virtuous life. Therefore, a wise man should beforehand
kill them all and thereby gain a stainless fame in the world, O son of
Pritha. The thirst after wealth is but like fetter in this world; the
virtue of those that seek it is sure to suffer. He is wise who seeketh
virtue alone; desires being increased, a man must suffer in his temporal
concerns, O sire. Placing virtue before all other concerns of life, a man
shineth like the sun when its splendour is great. A man devoid of virtue,
and of vicious soul, is overtaken by ruin, although he may obtain the
whole of this earth. Thou hast studied the Vedas, lived the life of a
saintly Brahman, hast performed sacrificial rites, made charities to
Brahmanas. Even remembering the highest position (attainable by beings),
thou hast also devoted thy soul for years and years to the pursuit of
pleasure. He who, devoting himself excessively to the pleasures and joys
of life, never employeth himself in the practice of religious meditation,
must be exceedingly miserable. His joys forsake him after his wealth is
gone and his strong instincts goad him on towards his wonted pursuit of
pleasure. Similarly, he who, never having lived a continent life,
forsaketh the path of virtue and commiteth sin, hath no faith in
existence of a world to come. Dull as he is after death he hath torment
(for his lot). In the world to come, whether one’s deeds be good or evil
these deeds are in no case, annihilated. Deeds, good and evil, precede
the agent (in his journey to the world to come); the agent is sure to
follow in their path. Your work (in this life) is celebrated by all as
comparable to that food, savoury and dainty, which is proper to be
offered with reverence to the Brahmanas--the food which is offered in
religious ceremonies with large donations (to the officiating priests).
All acts are done, so long as this body lasts, O son of Pritha. After
death there is nothing to be done. And thou hast done mighty deeds that
will do good to thee in the world to come, and they are admired by
righteous men. There (in the next world) one is free from death and
decrepitude and fear, and from hunger and thirst, and from all that is
disagreeable to the mind; there is nothing to be done in that place,
unless it be to delight one’s senses. Of this kind, O ruler of men, is
the result of our deeds. Therefore, do not from desire act any longer in
this world. Do not, O Pandu’s son, betake to action in this world and
thereby thus take leave of truth and sobriety and candour and humanity.
Thou mayst perform the Rajasuya and the Aswamedha sacrifices, but do not
even come near an action which in itself is sin! If after such a length
of time, ye sons of Pritha, you now give way to hate, and commit the
sinful deed, in vain, for virtue’s sake, did ye dwell for years and years
in the woods in such misery! It was in vain that you went to exile, after
parting with all your army; for this army was entirely in your control
then. And these persons who are now assisting you, have been always
obedient to you,--this Krishna, and Satyaki, and Virata of the golden
car, of Matsya land, with his son at the head of martial warriors. All
the kings, formerly vanquished by you would have espoused your cause at
first. Possessed of mighty resources, dreaded by all, having an army, and
followed behind by Krishna and Arjuna, you might have slain your foremost
of foes on the field of battle. You might have (then) brought low
Duryodhana’s pride. O Pandava, why have you allowed your foes to grow so
powerful? Why have you weakened your friends? Why have you sojourned in
the woods for years and years? Why are you now desirous of fighting,
having let the proper opportunity slip? An unwise or an unrighteous man
may win prosperity by means of fighting; but a wise and a righteous man,
were he free from pride to betake to fight (against better instinct),
doth only fall away from a prosperous path. O Pritha’s son, your
understanding inclines not to an unrighteous course. From wrath you ever
committed a sinful act. Then what is the cause, and what is the reason,
for which you are now intent to do this deed, against the dictates of
wisdom? Wrath, O mighty king, is a bitter drug, though it has nothing to
do with disease; it brings on a disease of the head, robs one of his fair
fame, and leads to sinful acts. It is drunk up (controlled) by those that
are righteous and not by those that are unrighteous. I ask you to swallow
it and to desist from war. Who would incline himself to wrath which leads
to sin? Forbearance would be more beneficial to you than love of
enjoyments where Bhishma would be slain, and Drona with his son, and
Kripa, and Somadatta’s son, and Vikarna and Vivinsati, and Karna and
Duryodhana. Having slain all these, what bliss may that be, O Pritha’s
son, which you will get? Tell me that! Even having won the entire
sea-girt earth, you will never be free from decrepitude and death,
pleasure and pain, bliss and misery. Knowing all this, do not be engaged
in war. If you are desirous of taking this course, because your
counsellors desire the same, then give up (everything) to them, and run
away. You should not fall away from this path which leads to the region
of the gods!’”
SECTION XXVIII
“Yudhishthira said, ‘Without doubt, O Sanjaya, it is true that righteous
deeds are the foremost of all our acts, as thou sayest. Thou shouldst,
however, ensure me having first ascertained whether it is virtue or vice
that I practise. When vice assumes the aspects of virtue and virtue
itself wholly seems as vice, and virtue, again, appears in its native
form, they that are learned should discriminate it by means of their
reason. So, again, virtue and vice, which are both eternal and absolute,
exchange their aspects during seasons of distress. One should follow
without deviation the duties prescribed for the order to which he belongs
by birth. Know, O Sanjaya, that duties in seasons of distress are
otherwise. When his means of living are totally gone, the man, that is
destitute should certainly desire those other means by which he may be
able to discharge the sanctioned duties of his order. One that is not
destitute of his means of living, as also one that is in distress, are, O
Sanjaya, both to be blamed, if they act as if the state of each were
otherwise. When the Creator hath ordained expiation for those Brahmanas,
who, without wishing for self-destruction, betake themselves to acts not
sanctioned for them, this proves that people may, in season of distress,
betake to acts not ordained for the orders to which they belong. And, O
Sanjaya, thou shouldst regard them as worthy that adhere to the practices
of their own order in usual times as also those that do not adhere to
them in season of distress; thou shouldst censure them that act otherwise
in usual times while adhering to their ordained practices during times of
distress. As regards men desiring to bring their minds under control,
when they endeavour to acquire a knowledge of self, the practices that
are ordained for the best, viz., the Brahmanas, are equally ordained for
them. As regards those, however, that are not Brahmanas and that do not
endeavour to acquire knowledge of self, those practices should be
followed by them that are ordained for their respective orders in seasons
of distress or otherwise. Even that is the path followed by our fathers
and grandfathers before us and those also that had lived before them. As
regards those that are desirous of knowledge and avoiding to act, even
these also hold the same view and regard themselves as orthodox. I do
not, therefore, think that there is any other path. Whatsoever wealth
there may be in this earth, whatsoever there may be among the gods, or
whatsoever there may be unattainable by them,--the region of the
Prajapati, or heaven or the region of Brahma himself, I would not, O
Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of
virtue’s fruits, who is clever, politic, intelligent, who has waited upon
the Brahmanas, who knows everything and counsels various mighty kings.
Let the celebrated Krishna say whether I would be censurable if I dismiss
all idea of peace, of whether if I fight, I should be abandoning the
duties of my caste, for Krishna seeketh the welfare of both sides. This
Satyaki, these Chedis, the Andhakas, the Vrishnis, the Bhojas, the
Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes
and delight their friends. The Vrishnis and the Andhakas, at whose head
stands Ugrasena, led by Krishna, have become like Indra, high-spirited,
devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having
obtained Krishna, that fructifier of wishes, as his brother, and upon
whom Krishna showers all the blessings of life, as the clouds upon all
earthly creatures, when the hot season is over, hath attained the highest
prosperity, O sire, so great is this Krishna! Him you must know as the
great judge of the propriety or otherwise of all acts. Krishna is dear to
us, and is the most illustrious of men. I never disregard what Krishna
sayeth.’”
SECTION XXIX
“Krishna said, ‘I desire, O Sanjaya, that the sons of Pandu may not be
ruined; that they may prosper, and attain their wishes. Similarly, I pray
for the prosperity of king Dhritarashtra whose sons are many. For
evermore, O Sanjaya, my desire hath been that I should tell them nothing
else than that peace would be acceptable to king Dhritarashtra. I also
deem it proper for the sons of Pandu. A peaceful disposition of an
exceedingly rare character hath been displayed by Pandu’s son in this
matter. When Dhritarashtra and his sons, however, are so covetous, I do
not see why hostility should not run high. Thou canst not pretend, O
Sanjaya, to be more versed than I am or Yudhishthira is, in the niceties
of right and wrong. Then why dost thou speak words of reproach with
reference to the conduct of Yudhishthira who is enterprising, mindful of
his own duty, and thoughtful, from the very beginning, of the welfare of
his family, agreeably to the injunctions (of treatises of morality)? With
regard to the topic at hand, the Brahmanas have held opinions of various
kinds. Some say that success in the world to come depends upon work. Some
declare that action should be shunned and that salvation is attainable by
knowledge. The Brahmanas say that though one may have a knowledge of
eatable things, yet his hunger will not be appeased unless he actually
eats. Those branches of knowledge that help the doing of work, bear
fruit, but not other kinds, for the fruit of work is of ocular
demonstration. A thirsty person drinks water, and by that act his thirst
is allayed. This result proceeds, no doubt, from work. Therein lies the
efficacy of work. If anyone thinks that something else is better than
work, I deem, his work and his words are meaningless. In the other world,
it is by virtue of work that the gods flourish. It is by work that the
wind blows. It is by virtue of work that the sleepless Surya rises every
day and becomes the cause of day and night, and Soma passes through the
months and the fortnights and the combinations of constellations. Fire is
kindled of itself and burns by virtue of work, doing good to mankind. The
sleepless goddess Earth, sustains by force this very great burden. The
sleepless rivers, giving satisfaction to all (organised) beings, carry
their waters with speed. The sleepless Indra, possessed of a mighty
force, pours down rain, resounding the heaven and the cardinal points.
Desirous of being the greatest of the gods, he led a life of austerities
such as a holy Brahmana leads. Indra gave up pleasure, and all things
agreeable to the heart. He sedulously cherished virtue and truth and
self-control, and forbearance, and impartiality, and humanity. It was by
work that he attained a position the highest (of all). Following the
above course of life, Indra attained the high sovereignty over the gods.
Vrihaspati, intently and with self-control, led in a proper manner that
life of austerities which a Brahmana leads. He gave up pleasure and
controlled his senses and thereby attained the position of the preceptor
of the celestials. Similarly, the constellations in the other world, by
virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and
Kuvera, and the Gandharvas, the Yakshas, and the celestial nymphs, all
attained their present position by work. In the other world, the saints
shine, following a life of study, austerity and work (combined). Knowing,
O Sanjaya, that this is the rule followed by the best of Brahmanas, and
Kshatriyas, and Vaisyas, and thou being one of the wisest men,--why art
thou making this endeavour on behalf of those sons of Kurus? Thou must
know that Yudhishthira is constantly engaged in the study of the Vedas.
He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides
horses and elephants, is arrayed in armour, mounts a car, and takes up
the bow and all kinds of weapons. Now, if the sons of Pritha can see a
course of action not involving the slaughter of the sons of Kuru, they
would adopt it. Their virtue would then be saved, and an act of religious
merit also would be achieved by them, even if they would have then to
force Bhima to follow a conduct marked by humanity. On the other hand, if
in doing what their forefathers did, they should meet with death under
inevitable destiny, then in trying their utmost to discharge their duty,
such death would even be worthy of praise. Supposing thou approvest of
peace alone I should like to hear what thou mayst have to say to this
question,--which way doth the injunction of religious law lie, viz.,
whether it is proper for the king to fight or not?--Thou must, O Sanjaya,
take into thy consideration the division of the four castes, and the
scheme of respective duties allotted to each. Thou must hear that course
of action the Pandavas are going to adopt. Then mayst thou praise or
censure, just as it may please thee. A Brahmana should study, offer
sacrifices, make charities, and sojourn to the best of all holy places on
the earth; he should teach, minister as a priest in sacrifices offered by
others worthy of such help, and accept gifts from persons who are known.
Similarly, a Kshatriya should protect the people in accordance with the
injunctions of the law, diligently practise the virtue of charity, offer
sacrifices, study the whole Veda, take a wife, and lead a virtuous
householder’s life. If he be possessed of a virtuous soul, and if he
practise the holy virtues, he may easily attain the region of the
Supreme Being. A Vaisya should study and diligently earn and accumulate
wealth by means of commerce, agriculture, and the tending of cattle. He
should so act as to please the Brahmanas and the Kshatriyas, be virtuous,
do good works, and be a householder. The following are the duties
declared for a Sudra from the olden times. He should serve the Brahmanas
and submit to them; should not study; sacrifices are forbidden to him; he
should be diligent and be constantly enterprising in doing all that is
for his good. The king protects all these with (proper) care, and sets
all the castes to perform their respective duties. He should not be given
to sensual enjoyments. He should be impartial, and treat all his subjects
on an equal footing. The King should never obey the dictates of such
desires as are opposed to righteousness. If there be any body who is more
praise-worthy than he, who is well-known and gifted with all the virtues,
the king should instruct his subjects to see him. A bad (king), however,
would not understand this. Growing strong, and inhuman and becoming a
mark for destiny’s wrath, he would cast covetous eye on the riches of
others. Then comes war, for which purpose came into being weapons, and
armour, and bows. Indra invented these contrivances, for putting the
plunderers to death. He also contrived armours, and weapons, and bows.
Religious merit is acquired by putting the robbers to death. Many awful
evils have manifested themselves on account of the Kurus having been
unrighteous, and unmindful of law and religion. This is not right, O
Sanjaya. Now, king Dhritarashtra with his sons, hath unreasonably seized
what lawfully belonged to Pandu’s son. He minds not the immemorial law
observable by kings. All the Kurus are following in the wake. A thief who
steals wealth unseen and one who forcibly seizes the same, in open
day-light, are both to be condemned, O Sanjaya. What is the difference
between them and Dhritarashtra’s sons? From avarice he regards that to be
righteous which he intends to do, following the dictates of his wrath.
The shares of the Pandavas is, no doubt, fixed. Why should that share of
theirs be seized by that fool? This being the state of things, it would
be praiseworthy for us to be even killed in fight. A paternal kingdom is
preferable to sovereignty received from a stranger. These time-honoured
rules of law, O Sanjaya, thou must propound to the Kurus, in the midst of
the assembled kings,--I mean those dull-headed fools who have been
assembled together by Dhritarashtra’s son, and who are already under the
clutches of death. Look once more at that vilest of all their acts,--the
conduct of the Kurus in the council-hall. That those Kurus, at whose head
stood Bhishma, did not interfere when the beloved wife of the sons of
Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy
of praise, was seized, while weeping, by that slave of lust. The Kurus
all, including young and old, were present there. If they had then
prevented that indignity offered to her, then I should have been pleased
with Dhritarashtra’s behaviour. It would have been for the final good of
his sons also. Dussasana forcibly took Krishna into the midst of the
public hall wherein were seated her fathers-in-law. Carried there,
expecting sympathy, she found none to take her part, except Vidura. The
kings uttered not a word of protest, solely because they were a set of
imbeciles. Vidura alone spoke words of opposition, from a sense of
duty,--words conceived in righteousness addressed to that man
(Duryodhana) of little sense. Thou didst not, O Sanjaya, then say what
law and morality were, but now thou comest to instruct the son of Pandu!
Krishna, however, having repaired to the hall at that time made
everything right, for like a vessel in the sea, she rescued the Pandavas
as also herself, from that gathering ocean (of misfortunes)! Then in that
hall, while Krishna stood, the charioteer’s son addressed her in the
presence of her fathers-in-law saying, “O Daughter of Drupada thou hast
no refuge. Better betake thyself as a bond-woman to the house of
Dhritarashtra’s son. Thy husbands, being defeated, no longer exist. Thou
hast a loving soul, choose some one else for thy lord.” This speech,
proceeding from Karna, was a wordy arrow, sharp, cutting all hopes,
hitting the tenderest parts of the organisation, and frightful. It buried
itself deep in Arjuna’s heart. When the sons of Pandu were about to adopt
the garments made of the skins of black deer, Dussasana spoke the
following pungent words, “These all are mean eunuchs, ruined, and damned
for a lengthened time.” And Sakuni, the king of the Gandhara land, spoke
to Yudhishthira at the time of the game of dice the following words by
way of a wily trick, “Nakula hath been won by me from you, what else have
you got? Now you should better stake your wife Draupadi.” You know, O
Sanjaya, all these words of an approbrious kind which were spoken at the
time of the game of dice. I desire to go personally to the Kurus, in
order to settle this difficult matter. If without injury to the Pandava
cause I succeed in bringing about this peace with the Kurus, an act of
religious merit, resulting in very great blessings, will then have been
done by me; and the Kurus also will have been extricated from the meshes
of death. I hope that when I shall speak to the Kurus words of wisdom,
resting on rules of righteousness, words fraught with sense and free from
all tendency to inhumanity, Dhritarashtra’s son will, in my presence, pay
heed to them. I hope that when I arrive, the Kurus will pay me due
respect. Else thou mayst rest assured that those vicious sons of
Dhritarashtra, already scorched by their own vicious acts, will be burnt
up by Arjuna and Bhima ready for battle. When Pandu’s sons were defeated
(at the play), Dhritarashtra’s sons spoke to them words that were harsh
and rude. But when the time will come, Bhima will, no doubt, take care to
remind Duryodhana of those words. Duryodhana is a big tree of evil
passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its
abundant blossoms and fruits; (while) the wise king Dhritarashtra is its
roots. Yudhishthira is a big tree of righteousness; Arjuna is its trunk;
and Bhima is its branches; the sons of Madri are its abundant flowers and
fruits; and its roots are myself and religion and religious men. King
Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the
sons of Pandu are its tigers. Do not, oh, cut down the forest with its
tigers, and let not the tigers be driven away from the forest. The tiger,
out of the woods, is easily slain; the wood also, that is without a
tiger, is easily cut down. Therefore, it is the tiger that protects the
forest and the forest that shelters the tiger. The Dhritarashtras are as
creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can
never flourish unless it hath a large tree to twine round. The sons of
Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors
of foes are ready for war. Let king Dhritarashtra now do what may be
proper for him to do. The virtuous and the high-souled sons of Pandu,
though competent to be engaged in fight, are yet now in place (with their
cousins). O learned man, represent all this truly (to Dhritarashtra).’”
SECTION XXX
“Sanjaya said, ‘I did thee farewell, O divine ruler of men. I will now
depart, O son of Pandu. Let prosperity be thine. I hope, I have not
carried away by the feelings of my heart, given utterance to anything
offensive. I would also bid farewell to Janardana, to Bhima and Arjuna,
to the son of Madri, to Satyaki, and to Chekitana, and take my departure.
Let peace and happiness be yours. Let all the kings look at me with eyes
of affection.’
“Yudhishthira said, ‘Permitted by us, O Sanjaya, take your leave. Peace
to thee! O learned man, thou never thinkest ill of us. Both they and we
know thee to be a person of pure heart in the midst of all in the court
(of the Kurus). Besides, being an ambassador now, O Sanjaya, thou art
faithful, beloved by us, of agreeable speech and excellent conduct, and
well-affected towards us. Thy mind is never clouded, and even if
addressed harshly thou art never moved to wrath. O Suta, thou never
utterest harsh and cutting words, or those that are false or bitter. We
know that thy words, free from malice, are always fraught with morality
and grave import. Amongst envoys thou art the most dear to us. Beside
thee, there is another, who may come here, and that is Vidura. Formerly,
we always used to see thee. Thou art, indeed, a friend to us as dear as
Dhananjaya. Proceeding hence, O Sanjaya, with all speed, thou shouldst
wait upon those Brahmanas of pure energy and devoted to study according
to the Brahmacharya mode,--those, namely, that are devoted to the study
of the Vedas while leading lives of mendicancy, those ascetics that
habitually dwell in the woods, as also the aged ones of other classes,
should all be addressed by thee in my name, O Sanjaya, and then their
welfare should be enquired into by thee. O Suta, repairing unto the
priest of king Dhritarashtra as also unto his preceptors and Ritwijas,
thou shouldst address them and enquire after their welfare. Even amongst
them that are, though not well-born at least aged, endued with energy,
and possessed of good behaviour and strength, who remembering speak of us
and practise according to their might even the least virtue, should first
be informed of my peace, O Sanjaya, and then shouldst thou enquire after
their welfare. Thou shouldst also enquire after the welfare of those that
live in the kingdom carrying on trade, and those that live there filling
important offices of state. Our beloved preceptor Drona, who is fully
versed in morality, who is our counsellor, who had practised the
Brahmacharya vow for mastering the Vedas, who once again hath made the
science of weapons full and complete, and who is always graciously
inclined towards us, should be greeted by thee in our name. Thou shouldst
also enquire into the welfare of Aswatthaman, endued with great learning,
devoted to the study of the Vedas, leading the Brahmacharya mode of life,
possessed of great activity, and like unto a youth of the Gandharva race,
and who, besides, hath once again made the science of weapons full and
complete. Thou must also, O Sanjaya, repair to the abode of Kripa, the
son of Saradwat, that mighty car-warrior and foremost of all persons
having a knowledge of self, and repeatedly saluting him in my name touch
his feet with thy hand. Thou shouldst also, touching his feet, represent
me as hale unto that foremost of the Kurus, Bhishma, in whom are combined
bravery, and abstention from injury, and asceticism, and wisdom and good
behaviour, and Vedic learning, and great excellence, and firmness.
Saluting unto also the wise, venerable, and blind king (Dhritarashtra),
who possessed of great learning and reverential to the old, is the leader
of the Kurus. Thou shouldst also, O Sanjaya, enquire, O sire, about the
welfare of the eldest of Dhritarashtra’s sons, Suyodhana, who is wicked
and ignorant and deceitful and vicious, and who now governs the entire
world. Thou shouldst also enquire about the welfare of even the wicked
Dussasana, that mighty bowman and hero among the Kurus, who is the
younger of Duryodhana and who possesses a character like that of his
elder brother. Thou shouldst, O Sanjaya, also salute the wise chief of
the Vahlikas, who always cherishes no other wish save that there should
be peace among the Bharatas. I think, thou shouldst also worship that
Somadatta who is endued with numerous excellent qualities, who is wise
and possesses a merciful heart, and who from his affection for the Kurus
always controls his anger towards them. The son of Somadatta is worthy of
the greatest reverence among the Kurus. He is my friend and is a brother
to us. A mighty bowman and the foremost of car-warriors, he is worthy in
all respects. Thou shouldst, O Sanjaya, enquire after his welfare along
with that of his friends and counsellors. Others there are of youthful
age and of consideration amongst the Kurus, who bear a relationship to us
like that of sons, grandsons, and brothers. Unto each of these thou must
speak words which thou mayst consider suitable, enquiring, O Suta, after
his welfare. Thou must also enquire about the welfare of those kings that
have been assembled by Dhritarashtra’s son for fighting with the
Pandavas, viz., the Kekayas, the Vasatis, the Salwakas, the Amvashthas,
and the leading Trigartas, and of those endued with great bravery that
have come from the east, the north, the south, and the west, and of those
that have come from hilly countries, in fact, of all amongst them that
are not cruel and that lead good lives. Thou shouldst also represent unto
all those persons who ride on elephants, and horses and cars, and who
fight on foot,--that mighty host composed of honourable men,--that I am
well, and then thou must enquire about their own welfare. Thou must also
enquire about the welfare of those that serve the king in the matter of
his revenue or as his door-keepers, or as the leaders of his troops, or
as the accountants of his income and outlay, or as officers constantly
occupied in looking after other important concerns. Thou must, O sire,
also enquire about the welfare of Dhritarashtra’s son by his Vaisya
wife,--that youth who is one of the best of the Kuru race,--who never
falls into error, who possesseth vast wisdom, who is endued with every
virtue, and who never cherishes a liking for this war! Thou shouldst also
ask about the welfare of Chitrasena who is unrivalled in the tricks of
dice, whose tricks are never detected by others, who plays well, who is
well-versed in the art of handling the dice, and who is unconquerable in
play but not in fight. Thou must also, O sire, enquire about the welfare
of Sakuni, the king of the Gandharas, that native of the hilly country,
who is unrivalled in deceitful games at dice, who enhances the pride of
Dhritarashtra’s son, and whose understanding naturally leads to
falsehood. Thou must also enquire about the welfare of Karna, the son of
Vikartana, that hero who is ready to vanquish, alone and unassisted,
mounted on his car, the Pandavas whom no one dares assail in battle, that
Karna who is unparalleled in deluding those that are already deluded.
Thou must also enquire about the welfare of Vidura, O sire, who alone is
devoted to us, who is our instructor, who reared us, who is our father
and mother and friend, whose understanding finds obstruction in nought,
whose ken reaches far, and who is our counsellor. Thou must also salute
all the aged dames and those who are known to be possessed of merit, and
those who are like mothers to us, meeting them gathered together in one
place. Thou must tell them, O Sanjaya, these words at first,--Ye mothers
of living sons, I hope, your sons comfort themselves towards you in a
kindly, considerate, and worthy way.--Thou must then tell them that
Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who
are in the rank of our wives, thou must ask as to their welfare also
addressing them in these words,--I hope, you are well-protected. I hope,
your fair fame hath suffered no injury. I hope, you are dwelling within
your abodes blamelessly and carefully. I hope, you are comforting
yourselves towards your fathers-in-law in a kindly, praise-worthy and
considerate way. You must steadily adopt such a conduct for yourselves as
will help you to win your husband’s favour! Those young ladies, O
Sanjaya, who bear a relationship to us like that of your
daughters-in-law, who have been brought from high families, who are
possessed of merit and who are mothers of children,--thou must meet them
all and tell them that Yudhishthira send his kindly greetings to them.
Thou must, O Sanjaya, embrace the daughters of your house, and must ask
them about their welfare on my behalf. Thou must tell them,--May your
husbands be kindly and agreeable; may you be agreeable to your husbands;
may you have ornaments and clothes and perfumery and cleanliness; may you
be happy and have at your command the joys of life; may your looks be
pretty and words pleasant. Thou must ask, O sire, the women of the house
as to their welfare. Thou must also represent unto the maid-servants and
man-servants there, may be of the Kurus, and also the many humpbacked and
lame ones among them, that I am doing well, and thou must then ask them
about their welfare. Thou must tell them,--I hope, Dhritarashtra’s son
still vouchsafes the same kindly treatment to you. I hope, he gives you
the comforts of life.--Thou must also represent unto those that are
defective in limb, those that are imbecile, the dwarfs to whom
Dhritarashtra gives food and raiment from motives of humanity, those that
are blind, and all those that are aged, as also to the many that have the
use only of their hands being destitute of legs, that I am doing well,
and that I ask them regarding their welfare, addressing them in the
following words,--Fear not, nor be dispirited on account of your unhappy
lives so full of sufferings; no doubt, sins must have been committed by
you in your former lives. When I shall check my foes, and delight my
friends, I shall satisfy you by gifts of food and clothes.--Thou shouldst
also, O sire, at our request, enquire after the welfare of those that are
masterless and weak, and of those that vainly strive to earn a living,
and of those that are ignorant, in fact, of all those persons that are in
pitiable circumstances. O charioteer, meeting those others, that coming
from different quarters, have sought the protection of the
Dhritarashtras, and in fact, all who deserve our greetings, thou shouldst
also enquire about their welfare and peace. Thou shouldst also enquire
about the welfare of those who have come to the Kurus of their own accord
or who have been invited, as also of all the ambassadors arrived from all
sides and then represent unto them that I am well. As regards the
warriors that have been obtained by Dhritarashtra’s son, there are none
equal to them on earth. Virtue, however, is eternal, and virtue is my
power for the destruction of my enemies. Thou shouldst, O Sanjaya, also
represent unto Suyodhana, the son of Dhritarashtra, the following,--That
desire of thine which torments thy heart, viz., the desire of ruling the
Kurus without a rival, is very unreasonable. It had no justification. As
for ourselves, we will never act in such a way as to do anything that may
be disagreeable to thee! O foremost of heroes among the Bharatas, either
give me back my own Indraprastha or fight with me!’”
SECTION XXXI
“Yudhishthira said, ‘O Sanjaya, the righteous and the unrighteous, the
young and the old, the weak and the strong, are all under the control of
the Creator. It is that Supreme Lord who imparteth knowledge to the child
and childishness to the learned, according to his own will. If
Dhritarashtra ask thee about our strength, tell him everything truly,
having cheerfully consulted with everyone here and ascertained the truth.
O son of Gavalgana, repairing unto the Kurus, thou wilt salute the mighty
Dhritarashtra, and touching his feet enquire after his welfare speaking
in our name. And when seated in the midst of the Kurus, tell him from
us.--“The sons of Pandu, O king, are living happily in consequence of thy
prowess. It was through thy grace, O repressor of foes, that those
children of tender years had obtained a kingdom. Having first bestowed a
kingdom on them, thou shouldst not now be indifferent to them, for
destruction then would overtake them!” The whole of this kingdom, O
Sanjaya, is not fit to be owned by one person. Tell him again, from
us.--“O sire, we wish to live united. Do not suffer thyself to be
vanquished by foes.”--Thou shouldst again, O Sanjaya, bending thy head, in
my name salute the grandsire of the Bharatas, Bhishma, the son of
Santanu. Having saluted our grandsire, he should then be told.--“By thee,
when Santanu’s race was about to be extinct, it was revived. Therefore, O
sire, do that according to thy own judgment by which thy grandsons may
all live in amity with one another.” Thou shouldst then address Vidura
also, that adviser of the Kurus, saying.--“Counseleth peace, O amiable
one, from desire of doing good unto Yudhishthira.”--Thou shouldst address
the unforbearing prince Duryodhana also, when seated in the midst of the
Kurus, beseeching him again and again, saying,--“The insults thou hadst
offered to innocent and helpless Draupadi in the midst of the assembly,
we will quietly bear, simply because we have no mind to see the Kurus
slain. The other injuries also, both before and after that, the sons of
Pandu are quietly bearing, although they are possessed of might to avenge
them. All this, indeed, the Kauravas know. O amiable one, thou hadst even
exiled us dressed in deer-skins. We are bearing that also because we do
not want to see the Kurus slain. Dussasana, in obedience to thee, had
dragged Krishna, disregarding Kunti. That act also will be forgiven by
us. But, O chastiser of foes, we must have our proper share of the
kingdom. O bull among men, turn thy coveting heart from what belongeth to
others. Peace then, O king, will be amongst our gladdened selves. We are
desirous of peace; give us even a single province of the empire. Give us
even Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any
other that thou likest. Even this will end the quarrel. O Suyodhana, give
unto thy five brothers at least five villages,”--O Sanjaya, O thou of
great wisdom, let there be peace between us and our cousins. Tell him
also,--“Let brothers follow brothers, let sires unite with sons. Let the
Panchalas mingle with the Kurus in merry laughter. That I may see the
Kurus and the Panchalas whole and sound, is what I desire. O bull of the
Bharata race, with cheerful hearts let us make peace.” O Sanjaya, I am
equally capable of war and peace. I am prepared to acquire wealth as well
as to earn virtue. I am fit enough for severity as for softness.’”
SECTION XXXII
Vaisampayana said, “Dismissed with salutation by the Pandavas, Sanjaya
set out for (Hastinapura) having executed all the commands of the
illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it,
and presented himself at the gate of the inner apartments of the palace.
Addressing the porter, he said, ‘O gate-keeper, say unto Dhritarashtra
that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not
delay. If the king be awake, then only shouldst thou say so, O keeper,
for I like to enter having first apprised him of my arrival. In the
present instance I have something of very great importance to
communicate.’ Hearing this, the gate-keeper went to the king and
addressed him, saying, ‘O lord of earth, I bow to thee. Sanjaya is at thy
gates, desirous of seeing thee. He cometh, bearing a message from the
Pandavas. Issue your commands, O king, as to what he should do.’
“The king said, ‘Tell Sanjaya that I am happy and hale. Let him enter.
Welcome to Sanjaya. I am always ready to receive him. Why should he stay
outside whose admission is never forbidden?’”
Vaisampayana continued, “Then, with the king’s permission, having
entered that spacious apartment, the Suta’s son, with joined hands,
approached the royal son of Vichitravirya who was protected by many wise,
valiant, and righteous persons, and who was then seated on his throne.
And Sanjaya addressed him, saying, ‘I am Sanjaya, O king. I bow unto
thee. O chief of men, proceeding hence I found the sons of Pandu. After
having paid his salutations to thee, Pandu’s son, the intelligent
Yudhishthira, enquired of thy welfare. And well-pleased, he also
enquireth after thy sons, and asketh thee whether thou art happy with thy
sons and grandsons and friends and counsellors, and, O king, all those
that depend upon thee.’
“Dhritarashtra said, ‘O child, giving my blessings to Ajatasatru, I ask
thee, O Sanjaya, whether that king of the Kauravas, Pritha’s son, is well
with his sons and brothers and counsellors.’
“Sanjaya said, ‘Pandu’s son is well with his counsellors. He desires
possessions of that which he formerly had as his own. He seeketh virtue
and wealth without doing anything that is censurable, possesseth
intelligence and vast learning, and is, besides, far-sighted and of
excellent disposition. With that son of Pandu, abstention from injury is
even superior to virtue, and virtue superior to the accumulation of
wealth. His mind, O Bharata, is always inclined to happiness and joy, and
to such courses of action as are virtuous and conducive to the higher ends
of life. Even like a doll pulled this way and that by threads, man (in this
world) moveth, swayed by a force not his own. Beholding the sufferings of
Yudhishthira, I regard the force of destiny to be superior to the effect
of human exertion. Beholding again thy unworthy deeds, which, besides,
being highly sinful and unspeakable, are sure to terminate in misery, it
seemeth to me that one of thy nature winneth praise only so long as his
able foe bideth his time. Renouncing all sin, even as a serpent casteth
off its worn out slough which it cannot any longer retain, the heroic
Ajatasatru shineth in his natural perfection, leaving his load of sins to
be borne by thee. Consider, O king, thy own acts which are contrary to
both religion and profit, and to the behaviour of those that are
righteous. Thou hast, O king, earned a bad repute in this world, and wilt
reap misery in the next. Obeying the counsels of thy son thou hopest to
enjoy this doubtful property, keeping them aloof. This unrighteous deed
is loudly bruited about in the world. Therefore, O foremost of the
Bharatas, this deed is unworthy of thee. Calamity overtaketh him who is
deficient in wisdom, or who is of low birth, or who is cruel, or who
cherisheth hostility for a long time, or who is not steady in Kshatriya
virtues, or is devoid of energy, or is of a bad disposition, in fact, him
who hath such marks. It is by virtue of luck that a person taketh his
birth in good race, or becometh strong, or famous, or versed in various
lore, or possesseth the comforts of life, or becometh capable of subduing
his senses, or discriminating virtue and vice that are always linked
together. What person is there, who, attended upon by foremost of
counsellors, possessed of intelligence, capable of discriminating between
virtue and vice in times of distress, not destitute of the rituals of
religion, and retaining the use of all his faculties, would commit cruel
deeds. These counsellors, ever devoted to thy work, wait here united
together. Even this is their firm determination (viz., that the Pandavas
are not to get back their share). The destruction of the Kurus,
therefore, is certain to be brought about by the force of circumstances.
If, provoked by the offences, Yudhishthira wisheth for misery to thee,
the Kurus will be destroyed prematurely, while, imparting all his sins
to thee, the blame of that deed will be thine in this world. Indeed, what
else is there save the will of the Gods, for Arjuna, the son of Pritha,
leaving this world ascended to the very heavens and was honoured there
very greatly. This proves that individual exertion is nothing. There is
no doubt as to this. Seeing that the attributes of high birth, bravery,
etc., depended for their development or otherwise on acts, and beholding
also prosperity and adversity and stability and instability (in persons
and their possessions), king Vali, in his search after causes, having
failed to discover a beginning (in the chain of acts of former lives one
before another), regarded the eternal Essence to be the cause of
everything. The eye, the ear, the nose, the touch, and the tongue, these
are the doors of a person’s knowledge. If desire be curbed, these would
be gratified by themselves. Therefore, cheerfully and without repining
one should control the senses. Others there are that think differently.
They hold that if a person’s acts are well-applied, these must produce
the desired result. Thus the child begot by the act of the mother and the
father grows when duly tended with food and drink. Men in this world
become subject to love and hate, pleasure and pain, praise and blame. A
man is praised when he behaves honestly. Thee I blame, since these
dissensions of the Bharatas (whose root thou art) will surely bring about
the destruction of innumerable lives. If peace be not concluded, then
through thy fault Arjuna will consume the Kurus like a blazing fire
consuming a heap of dried grass. O ruler of men, thou alone of all the
world, yielding to thy son whom no restraints can blind, hadst regarded
thyself as crowned with success and abstained from avoiding dispute at
the time of the match at dice. Behold now the fruit of that (weakness of
thine)! O monarch, by rejecting advisers that are faithful and accepting
those that deserve no confidence, this extensive and prosperous empire, O
son of Kuru, thou art unable to retain owing to thy weakness. Wearied by
my fast journey and very much fatigued, I solicit thy permission to go to
bed now, O lion of men, for tomorrow morning will the Kurus, assembled
together in the council-hall, hear the words of Ajatasatru.’”
SECTION XXXIII
Vaisampayana said, “King Dhritarashtra endued with great wisdom (then)
said to the orderly-in-waiting, ‘I desire to see Vidura. Bring him here
without delay.’ Despatched by Dhritarashtra, the messenger went to
Kshattri and said, ‘O thou of great wisdom, our lord the mighty king
desireth to see thee.’ Thus addressed, Vidura (set out and) coming to the
palace, spoke unto the orderly, ‘Apprise Dhritarashtra of my arrival.’
Thereupon the orderly went to Dhritarashtra, and said, ‘O foremost of
kings, Vidura is here at thy command. He wisheth to behold thy feet.
Command me as to what he is to do.’ Thereupon Dhritarashtra said, ‘Let
Vidura of great wisdom and foresight enter. I am never unwilling or
unprepared to see Vidura.’ The orderly then went out and spoke unto
Vidura, ‘O Kshattri, enter the inner apartments of the wise king. The king
says that he is never unwilling to see thee.’”
Vaisampayana continued, “Having entered Dhritarashtra’s chamber, Vidura
said with joined hands unto that ruler of men who was then plunged in
thought, ‘O thou of great wisdom, I am Vidura, arrived here at thy
command. If there is anything to be done, here I am, command me!’
“Dhritarashtra said, ‘O Vidura, Sanjaya hath come back. He hath gone away
after rebuking me. Tomorrow he will deliver, in the midst of the court,
Ajatasatru’s message. I have not been able today to ascertain what the
message is of the Kuru hero. Therefore, my body is burning, and that hath
produced sleeplessness. Tell us what may be good for a person that is
sleepless and burning. Thou art, O child, versed in both religion and
profit. Ever since, Sanjaya hath returned from the Pandavas, my heart
knoweth no peace. Filled with anxiety about what he may deliver, all my
senses have been disordered’.
“Vidura said, ‘Sleeplessness overtaketh a thief, a lustful person, him that
hath lost all his wealth, him that hath failed to achieve success, and
him also that is weak and hath been attacked by a strong person. I hope,
O king, that none of these grave calamities have overtaken thee. I hope,
thou dost not grieve, coveting the wealth of others.’
“Dhritarashtra said, ‘I desire to hear from thee words that are
beneficial and fraught with high morality. In this race of royal Rishis
thou alone art reverenced by the wise.’ Vidura replied, ‘King
(Yudhishthira), graced with every virtue, is worthy of being the
sovereign of the three worlds; yet, O Dhritarashtra, however worthy of
being kept by thy side, he was exiled by thee. Thou art, however,
possessed of qualities which are the very reverse of those possessed by
him. Although virtuous and versed in morality, thou hast yet no right to
a share in the kingdom owing to thy loss of sight. In consequence of his
inoffensiveness and kindness, his righteousness, love of truth and
energy, and his remembering the reverence that is due to thee,
Yudhishthira patiently bears innumerable wrongs. Having bestowed on
Duryodhana and Suvala’s son and Karna, and Dussasana the management of
the empire, how canst thou hope for prosperity? He that is not served
from the high ends of life by the aid of self-knowledge, exertion,
forbearance and steadiness in virtue, is called wise. These again are the
marks of a wise man, viz., adherence to acts, worthy of praise and
rejection of what is blamable, faith, and reverence. He whom neither
anger nor joy, nor pride, nor false modesty, nor stupefaction, nor
vanity, can draw away from the high ends of life, is considered as wise.
He whose intended acts, and proposed counsels remain concealed from foes,
and whose acts become known only after they have been done, is considered
wise. He whose proposed actions are never obstructed by heat or cold,
fear of attachment, prosperity or adversity, is considered wise. He whose
judgment dissociated from desire, followeth both virtue and profit, and
who disregarding pleasure chooseth such ends as are serviceable in both
worlds, is considered wise. They that exert to the best of their might,
and act also to the best of their might, and disregard nothing as
insignificant, are called wise. He that understandeth quickly, listeneth
patiently, pursueth his objects with judgment and not from desire and
spendeth not his breath on the affairs of others without being asked, is
said to possess the foremost mark of wisdom. They that do not strive for
objects that are unattainable, that do not grieve for what is lost and
gone, that do not suffer their minds to be clouded amid calamities, are
regarded to possess intellects endued with wisdom. He who striveth,
having commenced anything, till it is completed, who never wasteth his
time, and who hath his soul under control, is regarded wise. They that
are wise, O bull of the Bharata race, always delight in honest deeds, do
what tendeth to their happiness and prosperity, and never sneer at what
is good. He who exulteth not at honours, and grieveth not at slights, and
remaineth cool and unagitated like a lake in the course of Ganga, is
reckoned as wise. That man who knoweth the nature of all creatures (viz.,
that everything is subject to destruction), who is cognisant also of the
connections of all acts, and who is proficient in the knowledge of the
means that men may resort to (for attaining their objects), is reckoned
as wise. He who speaketh boldly, can converse on various subjects,
knoweth the science of argumentation, possesseth genius, and can
interpret the meaning of what is writ in books, is reckoned as wise. He
whose studies are regulated by reason, and whose reason followeth the
scriptures, and who never abstaineth from paying respect to those that
are good, is called a wise man. He, on the other hand, who is ignorant of
scripture yet vain, poor yet proud, and who resorteth to unfair means for
the acquisition of his objects, is a fool. He who, forsaking his own,
concerneth himself with the objects of others, and who practiseth
deceitful means for serving his friends, is called a fool. He who wisheth
for those things that should not be desired, and forsaketh those that may
legitimately be desired, and who beareth malice to those that are
powerful, is regarded to be a foolish soul. He who regardeth his foe as
his friend, who hateth and beareth malice to his friend, and who
committeth wicked deeds, is said to be a person of foolish soul. O bull
of the Bharata race, he who divulgeth his projects, doubteth in all
things, and spendeth a long time in doing what requireth a short time, is
a fool. He who doth not perform the Sraddha for the Pitris, nor
worshippeth the deities, nor acquireth noble-minded friends, is said to
be a person of foolish soul. That worst of men who entereth a place
uninvited, and talketh much without being asked, and reposeth trust on
untrustworthy wights, is a fool. That man who being himself guilty
casteth the blame on others, and who though impotent giveth vent to
anger, is the most foolish of men. That man, who, without knowing his own
strength and dissociated from both virtue and profit, desireth an object
difficult of acquisition, without again adopting adequate means, is said
to be destitute of intelligence. O king, he who punisheth one that is
undeserving of punishment, payeth homage to persons without their
knowledge, and waiteth upon misers, is said to be of little sense. But he
that, having attained immense wealth and prosperity or acquired (vast)
learning, doth not bear himself haughtily, is reckoned as wise. Who,
again, is more heartless than he, who, though possessed of affluence,
eateth himself and weareth excellent robes himself without distributing
his wealth among his dependents? While one person committeth sins, many
reap the advantage resulting therefrom; (yet in the end) it is the doer
alone to whom the sin attacheth while those that enjoy the fruit escape
unhurt. When a bowman shooteth an arrow, he may or may not succeed in
slaying even a single person, but when an intelligent individual applieth
his intelligence (viciously), it may destroy an entire kingdom with the
king. Discriminating the two by means of the one, bring under thy
subjection the three by means of four, and also conquering the five and
knowing the six, and abstaining from the seven, be happy. Poison slayeth
but one person, and a weapon also but one; wicked counsels, however,
destroy an entire kingdom with king and subject. Alone one should not
partake of any savoury viand, nor alone reflect on concerns of profit,
nor alone go upon a journey, nor alone remain awake among sleeping
companions. That Being who is One without a second, and whom, O king,
thou hast not been able to comprehend, is Truth’s self, and the Way to
heaven, even like a boat in the ocean. There is one only defect in
forgiving persons, and not another; that defect is that people take a
forgiving person to be weak. That defect, however, should not be taken
into consideration, for forgiveness is a great power. Forgiveness is a
virtue of the weak, and an ornament of the strong. Forgiveness subdueth
(all) in this world; what is there that forgiveness cannot achieve? What
can a wicked person do unto him who carrieth the sabre of forgiveness in
his hand? Fire falling on a grassless ground is extinguished of itself.
An unforgiving individual defileth himself with many enormities.
Righteousness is the one highest good; and forgiveness is the one supreme
peace; knowledge is one supreme contentment; and benevolence, one sole
happiness. Even as a serpent devoureth animals living in holes, the earth
devoureth these two, viz., a king who is incompetent to fight, and a
Brahmana who doth not sojourn to holy places. A man may attain renown in
this world by doing two things, viz., by refraining from harsh speech,
and by disregarding those that are wicked. O tiger among men, these two
have not a will of their own, viz., those women who covet men simply
because the latter are coveted by others of their sex, and that person
who worships another simply because the latter is worshipped by others.
These two are like sharp thorns afflicting the body, viz., the desires of
a poor man, and the anger of the impotent. These two persons never shine
because of their incompatible acts, viz., a householder without exertion,
and a beggar busied in schemes. These two, O king, live (as it were) in a
region higher than heaven itself, viz., a man of power endued with
forgiveness, and poor man that is charitable. Of things honestly got,
these two must be looked upon as misuse, viz., making gifts to the
unworthy and refusing the worthy. These two should be thrown into the
water, tightly binding weights to their necks, viz., a wealthy man that
doth not give away, and a poor man that is proud. These two, O tiger
among men, can pierce the orb itself of the sun, viz., a mendicant
accomplished in yoga, and a warrior that hath fallen in open fight. O
bull of the Bharata race, persons versed in the Vedas have said that
men’s means are good, middling, and bad. Men also, O king, are good,
indifferent, and bad. They should, therefore, be respectively employed in
that kind of work for which they may be fit. These three, O king, cannot
have wealth of their own, viz., the wife, the slave, and the son, and
whatever may be earned by them would be his to whom they belong. Great
fear springeth from these three crimes, viz., theft of other’s property,
outrage on other’s wives, and breach with friend. These three, besides
being destructive to one’s own self, are the gates of hell, viz., lust,
anger, and covetousness. Therefore, every one should renounce them. These
three should never be forsaken even in imminent danger, viz., a follower,
one who seeks protection, saying,--I am thine,--and lastly one who hath
come to your abode. Verily, O Bharata, liberating a foe from distress,
alone amounteth in point of merit, to these three taken together, viz.,
conferring a boon, acquiring a kingdom, and obtaining a son. Learned men
have declared that a king, although powerful, should never consult with
these four, viz., men of small sense, men that are procrastinating, men
that are indolent, and men that are flatterers. O sire, crowned with
prosperity and leading the life of a householder, let these four dwell
with thee, viz., old consanguineous relatives, high-born persons fallen
into adversity, poor friends, and issueless sisters. On being asked by
the chief of the celestials, Vrihaspati, O mighty king declared four
things capable of fructifying or occurring within a single day, viz., the
resolve of the gods, the comprehensions of intelligent persons, the
humility of learned men, and the destruction of the sinful. These four
that are calculated to remove fear, bring on fear when they are
improperly performed, viz., the Agni-hotra, the vow of silence, study,
and sacrifice (in general). O bull of the Bharata race, these five fires,
should be worshipped with regard by a person, viz., father, mother, fire
(proper), soul and preceptor. By serving these five, men attain great
fame in this world, viz., the gods, the Pitris, men, beggars, and guests.
These five follow thee wherever thou goest, viz., friends, foes, those
that are indifferent, dependants, and those that are entitled to
maintenance. Of the five senses beholding to man, if one springeth a
leak, then from that single hole runneth out all his intelligence, even
like water running out from a perforated leathern vessel. The six faults
should be avoided by a person who wisheth to attain prosperity, viz.,
sleep, drowsiness, fear, anger, indolence and procrastination. These six
should be renounced like a splitting vessel in the sea, viz., a preceptor
that cannot expound the scriptures, a priest that is illiterate, a king
that is unable to protect, a wife that speaketh disagreeable words, a
cow-herd that doth not wish to go to the fields, and a barber that
wisheth to renounce a village for the woods. Verily, those six qualities
should never be forsaken by men, viz., truth, charity, diligence,
benevolence, forgiveness and patience. These six are instantly destroyed,
if neglected, viz., kine, service, agriculture, a wife, learning, and the
wealth of a Sudra. These six forget those who have bestowed obligations
on them, viz., educated disciples, their preceptors; married persons,
their mothers; persons whose desires have been gratified, women; they who
have achieved success, they who had rendered aid; they who have crossed a
river, the boat (that carried them over); and patients that have been
cured, their physicians. Health, unindebtedness, living at home,
companionship with good men, certainty as regards the means of
livelihood, and living without fear, these six, O king, conduce to the
happiness of men. These six are always miserable, viz., the envious, the
malicious, the discontented, the irascible, the ever-suspicious, and
those depending upon the fortunes of others. These six, O king, comprise
the happiness of men, viz., acquirement of wealth, uninterrupted health,
a beloved and a sweet-speeched wife, an obedient son, and knowledge that
is lucrative. He that succeedeth in gaining the mastery over the six that
are always present in the human heart, being thus the master of his
senses, never committeth sin, and therefore suffereth calamity. These six
may be seen to subsist upon other six, viz., thieves, upon persons that
are careless; physicians, on persons that are ailing; women, upon persons
suffering from lust; priests, upon them that sacrifice; a king, upon
persons that quarrel; and lastly men of learning, upon them that are
without it. A king should renounce these seven faults that are productive
of calamity, inasmuch as they are able to effect the ruin of even
monarchs firmly established; these are women, dice, hunting, drinking,
harshness of speech, severity of punishment, and misuse of wealth. These
eight are the immediate indications of a man destined to destruction,
viz., hating the Brahmanas, disputes with Brahmanas, appropriation of a
Brahmana’s possessions, taking the life of Brahmana, taking a pleasure in
reviling Brahmanas, grieving to hear the praises of Brahmanas, forgetting
them on ceremonious occasions, and giving vent to spite when they ask for
anything. These transgressions a wise man should understand, and
understanding, eschew. These eight, O Bharata, are the very cream of
happiness, and these only are attainable here, viz., meeting with
friends, accession of immense wealth, embracing a son, union for
intercourse, conversation with friends in proper times, the advancement
of persons belonging to one’s own party, the acquisition of what had been
anticipated, and respect in society. These eight qualities glorify a man,
viz., wisdom, high birth, self-restraint, learning, prowess, moderation
in speech, gift according to one’s power, and gratitude. This house hath
nine doors, three pillars, and five witnesses. It is presided over by the
soul. That learned man who knoweth all this is truly wise. O
Dhritarashtra, these ten do not know what virtue is viz., the
intoxicated, inattentive, the raving, the fatigued, the angry, the
starving, the hasty, the covetous, the frightened, and the lustful.
Therefore, he that is wise must eschew the company of these. In this
connection is cited the old story about what transpired between Suyodhana
and (Prahlada), the chief of the Asuras in relation to the latter’s son.
That king who renounceth lust and anger, who bestoweth wealth upon proper
recipients, and is discriminating, learned, and active, is regarded as an
authority of all men. Great prosperity attends upon that king who knoweth
how to inspire confidence in others, who inflicteth punishment on those
whose guilt hath been proved, who is acquainted with the proper measure
of punishment, and who knoweth when mercy is to be shown. He is a wise
person who doth not disregard even a weak foe; who proceeds with
intelligence in respect of a foe, anxiously watching for an opportunity;
who doth not desire hostilities with persons stronger than himself; and
who displayeth his prowess in season. That illustrious person who doth
not grieve when a calamity hath already come upon him, who exerteth with
all his senses collected, and who patiently beareth misery in season, is
certainly the foremost of persons, and all his foes are vanquished. He
who doth not live away from hope uselessly, who doth not make friends
with sinful persons, who never outrageth another’s wife, who never
betrayeth arrogance, and who never committeth a theft or showeth
ingratitude or indulgeth in drinking is always happy. He who never
boastfully striveth to attain the three objects of human pursuit, who
when asked, telleth the truth, who quarreleth not even for the sake of
friends, and who never becometh angry though slighted, is reckoned as
wise. He who beareth not malice towards others but is kind to all, who
being weak disputeth not with others, who speaketh not arrogantly, and
forgeteth a quarrel, is praised everywhere. That man who never assumeth a
haughty mien, who never censureth others praising himself the while, and
never addresseth harsh words to others for getting himself, is ever loved
by all. He who raketh not up old hostilities, who behaveth neither
arrogantly nor with too much humility, and who even when distressed never
committeth an improper act, is considered by respectable men a person of
good conduct. He who exulteth not at his own happiness, nor delighteth in
another’s misery, and who repenteth not after having made a gift, is said
to be a man of good nature and conduct. He who desireth to obtain a
knowledge of the customs of different countries, and also the languages
of different nations, and of the usages of different orders of men,
knoweth at once all that is high and low; and wherever he may go, he is
sure to gain an ascendancy over even those that are glad. The intelligent
man who relinquisheth pride, folly, insolence, sinful acts, disloyalty
towards the king, crookedness of behaviour, enmity with many, and also
quarrels with men that are drunk, mad and wicked, is the foremost of his
species. The very gods bestow prosperity upon him who daily practiseth
self-restraint, purification, auspicious rites, worship of the gods,
expiatory ceremonies, and other rites of universal observance. The acts
of that learned man are well-conceived, and well-applied who formeth
matrimonial alliances with persons of equal positions and not with those
that are inferior, who placeth those before him that are more qualified,
and who talketh, behaveth and maketh friendships with persons of equal
position. He who eateth frugally after dividing the food amongst his
dependants, who sleepeth little after working much, and who, when
solicited giveth away even unto his foes, hath his soul under control,
and calamities always keep themselves aloof from him. He whose counsels
are well-kept and well-carried out into practice, and whose acts in
consequence thereof are never known by others to injure men, succeedeth
in securing even his most trifling objects. He who is intent upon
abstaining from injury to all creatures, who is truthful, gentle,
charitable, and pure in mind, shineth greatly among his kinsmen like a
precious gem of the purest ray having its origin in an excellent mine.
That man who feeleth shame even though his faults be not known to any
save himself, is highly honoured among all men. Possessed of a pure heart
and boundless energy and abstracted within himself, he shineth in
consequence of his energy like the very sun. King Pandu consumed by a
(Brahmana’s) curse, had five sons born unto him in the woods that are
like five Indras. O son of Ambika, thou hast brought up those children
and taught them everything. They are obedient to thy commands. Giving
them back their just share of the kingdom, O sire, filled with joy, be
thou happy with thy sons. Then, O monarch, thou shalt inspire confidence
in both the gods and men.’”
SECTION XXXIV
“Dhritarashtra said, ‘Tell me what may be done by a person that is
sleepless and burning with anxieties, for thou alone amongst us, O child,
art versed in both religion and profit. Advise me wisely, O Vidura. O
thou of magnanimous heart, tell me what thou deemest to be beneficial
for Ajatasatru and what is productive of good to the Kurus. Apprehending
future evils. I look back only on my previous guilt: I ask thee with
anxious heart, O learned one, tell me what is exactly in Ajatasatru’s
mind.’
“Vidura said, ‘Even if unasked, one should speak truly, whether his words
be good or bad, hateful or pleasing, unto him whose defeat one doth not
wish. I shall, therefore, say, O king, what is for the good of the Kurus.
I shall say what is both beneficial and consistent with morality. Listen
to me. Do not, O Bharata, set the heart upon means of success that are
unjust and improper. A man of intelligence must not grieve if any purpose
of his doth not succeed, notwithstanding the application of fair and
proper means. Before one engageth in an act, one should consider the
competence of the agent, the nature of the act itself, and its purpose,
for all acts are dependent on these. Considering these one should begin
an act, and not take it up on a sudden impulse. He that is wise should
either do an act or desist from it fully considering his own ability, the
nature of the act, and the consequence also of success. The king who
knoweth not proportion or measure as regards territory, gain, loss,
treasury, population, and punishment, cannot retain his kingdom long. He,
on the other hand, who is acquainted with the measures of these as
prescribed in treatises, being necessarily possessed of the knowledge of
religion and profit, can retain his kingdom. As the stars are affected by
the planets, so is this world affected by the senses, when they are
directed, uncontrolled, to their respective objects. Like the moon during
the lighted fortnight, calamities increase in respect of him who is
vanquished by the five senses in their natural state, which ever lead him
towards various acts. He who wisheth to control his counsellors before
controlling his own self, or to subdue his adversaries before controlling
his counsellors, at last succumbs deprived of strength. He, therefore,
who first subdueth his own self regarding it as a foe, never faileth to
subdue his counsellors and adversaries at last. Great prosperity waiteth
upon him who hath subdued his senses, or controlled his soul, or who is
capable of punishing all offenders, or who acteth with judgment or who is
blessed with patience. One’s body, O king, is one’s car; the soul within
is the driver; and the senses are its steeds. Drawn by those excellent
steeds, when well-trained, he that is wise, pleasantly performeth the
journey of life, and awake in peace. The horses that are unbroken and
incapable of being controlled, always lead an unskilful driver to
destruction in the course of the journey; so one’s senses, unsubdued,
lead only to destruction. The inexperienced wight, who, led by this
unsubdued senses, hopeth to extract evil from good and good from evil,
necessarily confoundeth misery with happiness. He, who, forsaking
religion and profit, followeth the lead of his senses, loseth without
delay prosperity, life, wealth and wife. He, who is the master of riches
but not of his senses, certainly loseth his riches in consequence of his
want of mastery over his senses. One should seek to know one’s self by
means of one’s own self, controlling one’s mind, intellect, and senses,
for one’s self is one’s friend as, indeed, it is one’s own foe. That man,
who hath conquered self by means of self, hath his self for a friend, for
one’s self is ever one’s friend or foe. Desire and anger, O king, break
through wisdom, just as a large fish breaks through a net of thin cords.
He, who in this world regarding both religion and profit, seeketh to
acquire the means of success, winneth happiness, possessing all he had
sought. He, who, without subduing his five inner foes of mental origin,
wisheth to vanquish other adversaries, is, in fact, overpowered by the
latter. It is seen that many evil-minded kings, owing to want of mastery
over their senses, are ruined by acts of their own, occasioned by the
lust of territory. As fuel that is wet burneth with that which is dry, so
a sinless man is punished equally with the sinful in consequence of
constant association with the latter. Therefore, friendship with the
sinful should be avoided. He that, from ignorance, faileth to control his
five greedy foes, having five distinct objects, is overwhelmed by
calamities. Guilelessness and simplicity, purity and contentment,
sweetness of speech and self-restraint, truth and steadiness,--these are
never the attributes of the wicked. Self-knowledge and steadiness,
patience and devotion to virtue, competence to keep counsels and
charity,--these, O Bharata, never exist in inferior men. Fools seek to
injure the wise by false reproaches and evil speeches. The consequence
is, that by this they take upon themselves the sins of the wise, while
the latter, freed from their sins, are forgiven. In malice lieth the
strength of the wicked; in criminal code, the strength of kings, in
attentions of the weak and of women; and in forgiveness that of the
virtuous. To control speech, O king, is said to be most difficult. It is
not easy to hold a long conversation uttering words full of meaning and
delightful to the hearers. Well-spoken speech is productive of many
beneficial results; and ill-spoken speech, O king, is the cause of evils.
A forest pierced by arrows, or cut down by hatchets may again grow, but
one’s heart wounded and censured by ill-spoken words never recovereth.
Weapons, such as arrows, bullets, and bearded darts, can be easily
extracted from the body, but a wordy dagger plunged deep into the heart
is incapable of being taken out. Wordy arrows are shot from the mouth;
smitten by them one grieveth day and night. A learned man should not
discharge such arrows, for do they not touch the very vitals of others.
He, to whom the gods ordain defeat, hath his senses taken away, and it is
for this that he stoopeth to ignoble deeds. When the intellect becometh
dim and destruction is nigh, wrong, looking like right, firmly sticketh
to the heart. Thou dost not clearly see it, O bull of the Bharata race,
that clouded intellect hath now possessed thy sons in consequence of
their hostility to the Pandavas. Endued with every auspicious mark and
deserving to rule the three worlds, Yudhishthira is obedient to thy
commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of
all thy sons. Yudhishthira is the foremost of all thy heirs. Endued with
energy and wisdom, and acquainted with the truths of religion and profit,
Yudhishthira, that foremost of righteous men, hath, O king of kings,
suffered much misery out of kindness and sympathy, in order to preserve
thy reputation.’”
SECTION XXXV
“Dhritarashtra said, ‘O thou of great intelligence, tell me again words
such as these, consistent with religion and profit. My thirst for hearing
them is not quenched. What thou sayst is charming!’
“Vidura said, ‘Ablution in all the holy places and kindness to all
creatures,--these two are equal. Perhaps, kindness to all creatures
surpasseth the former. O master, show kindness unto all thy sons, for by
that winning great fame in this world, thou wilt have heaven hereafter.
As long as a man’s good deeds are spoken of in this world, so long, O
tiger among men, is he glorified in heaven. In this connection is cited
an old story about the conversation between Virochana and Sudhanwan, both
suitors for Kesini’s hand. Once on a time, O king, there was a maiden of
the name of Kesini, unrivalled for beauty; moved by the desire of
obtaining a good husband, she resolved to choose her lord in Swayamvara.
Then one of the sons of Diti, Virochana by name, went to that spot,
desirous of obtaining the maiden. Beholding that chief of the Daityas,
Kesini addressed him, saying, “Are Brahmanas superior, O Virochana, or
are the sons of Diti superior? And why also should not Sudhanwan sit on
the sofa?” Virochana said, “Sprung from Prajapati himself, we, O Kesini,
are the best and at the top of all creatures, and this world is ours
without doubt. Who are the gods, and who are the Brahmanas?” Kesini said,
“We will, O Virochana, stay here in this very pavilion. Sudhanwan will
come here on the morrow, and let me see both of you sitting together.”
Virochana said, ‘O amiable and timid girl, I will do what thou sayst.
Thou wilt behold Sudhanwan and myself met together in the morning.’
“Vidura continued, ‘When the night had passed away and the solar disc had
risen, Sudhanwan, O best of kings, came to that place where, O master,
Virochana was waiting with Kesini. And Sudhanwan saw there both
Prahlada’s son and Kesini. And beholding the Brahmana arrived, Kesini, O
bull of the Bharata race, rising up from hers, offered him a seat, water
to wash his feet, and Arghya. And asked by Virochana (to share his seat)
Sudhanwan said, “O son of Prahlada, I touch thy excellent golden seat. I
cannot, however, suffer myself to be regarded as thy equal, and sit on it
with thee.” Virochana said, “A piece of wooden plank, an animal skin, or
a mat of grass or straw,--these only, O Sudhanwan, are fit for thee. Thou
deservest not, however, the same seat with me.” Sudhanwan said, “Father
and son, Brahmanas of the same age and equal learning, two Kshatriyas,
two Vaisyas and two Sudras, can sit together on the same seat, Except
these, no other can sit together. Your father used to pay his regards to
me, taking a seat lower than that occupied by me. Thou art a child,
brought up in every luxury at home and thou understandest nothing.”
Virochana said, “Staking all the gold, kine, horses, and every other kind
of wealth that we have among the Asuras, let us, O Sudhanwan, ask them
this question that are able to answer.” Sudhanwan said, “‘Let alone your
gold, kine, and heroes, O Virochana. Making our lives forfeited, we will
ask them this question that are competent.” Virochana said, “Wagering our
lives where shall we go? I will not appear before any of the gods and
never before any among men.” Sudhanwan said, “Having wagered our lives,
we will approach thy father, for he, Prahlada, will never say an untruth
even for the sake of his son.”
“Vidura continued, ‘Having thus laid a wager, Virochana and Sudhanwan,
both moved by rage, proceeded to that place where Prahlada was. And
beholding them together, Prahlada said, “These two who had never before
been companions, are now seen together coming hither by the same road,
like two angry snakes. Have ye now become companions,--ye who were never
companions before? I ask thee, O Virochana, has there been friendship
between thee and Sudhanwan?” Virochana said, “There is no friendship
between me and Sudhanwan. On the other hand, we have both wagered our
lives. O chief of the Asuras, I shall ask thee a question, do not answer
it untruly!” Prahlada said, “Let water, and honey and curds, be brought
for Sudhanwan. Thou deservest our worship, O Brahmana. A white and fat
cow is ready for thee.” Sudhanwan said, “Water and honey and curds, have
been presented to me on my way hither. I shall ask thee a question,
Prahlada, answer it truly! are Brahmanas superior, or is Virochana
superior?” Prahlada said, “O Brahmana, this one is my only son. Thou also
art present here in person. How can one like us answer a question about
which ye two have quarrelled?” Sudhanwan said, “Give unto thy son thy kine
and other precious wealth that thou mayst have, but, O wise one, thou
shouldst declare the truth when we two are disputing about it.” Prahlada
said, “How doth that misuser of his tongue suffer, O Sudhanwan, who
answereth not truly but falsely, a question that is put to him? I ask
thee this.” Sudhanwan said, “The person that misuseth his tongue suffers
like the deserted wife, who pineth, at night, beholding her husband
sleeping in the arms of a co-wife; like a person who hath lost at dice,
or who is weighed down with an unbearable load of anxieties. Such a man
hath also to stay, starving outside the city gates, into which his
admission is barred. Indeed, he that giveth false evidence is destined to
always find his foes. He that speaketh a lie on account of an animal,
casteth down from heaven five of his sires of the ascending order. He
that speaketh a lie on account of a cow casteth down from heaven ten of
his ancestors. A lie on account of a horse causeth the downfall of a
hundred; and a lie on account of a human being, the downfall of a
thousand of one’s sires of the ascending order. An untruth on account of
gold ruineth the members of one’s race both born and unborn, while an
untruth for the sake of land ruineth everything. Therefore, never speak
an untruth for the sake of land.” Prahlada said, “Angiras is superior to
myself, and Sudhanwan is superior to thee, O Virochana. The mother also of
Sudhanwan is superior to thy mother; therefore, thou, O Virochana, hath
been defeated by Sudhanwan. This Sudhanwan is now the master of thy life.
But, O Sudhanwan, I wish that thou shouldst grant Virochana his life.”
Sudhanwan said, “Since, O Prahlada, thou hast preferred virtue and hast
not, from temptation, said an untruth, I grant thy son his life that is
dear to thee. So here is thy son Virochana, O Prahlada, restored by me to
thee. He shall, however, have to wash my feet in the presence of the
maiden Kesini.”’
“Vidura continued, ‘For these reasons, O king of kings, it behoveth thee
not to say an untruth for the sake of land. Saying an untruth from
affection for thy son, O king, hasten not to destruction, with all thy
children and counsellors. The gods do not protect men, taking up clubs in
their hands after the manner of herdsmen; unto those, however, they wish
to protect, they grant intelligence. There is no doubt that one’s objects
meet with success in proportion to the attention he directs to
righteousness and morality. The Vedas never rescue from sin a deceitful
person living by falsehood. On the other hand, they forsake him while he
is on his death-bed, like newly fledged birds forsaking their nests.
Drinking, quarrels, enmity with large numbers of men, all connections
with connubial disputes, and severance of relationship between husband
and wife, internal dissensions, disloyalty to the king,--these and all
paths that are sinful, should, it is said, be avoided. A palmist, a thief
turned into a merchant, a fowler, a physician, an enemy, a friend, and a
minstrel, these seven are incompetent as witness. An Agnihotra performed
from motives of pride, abstention from speech, practised from similar
motives, study and sacrifice from the same motives,--these four, of
themselves innocent, become harmful when practised unduly. One that
setteth fire to a dwelling house, an administerer of poison, a pander, a
vendor of the Soma-juice, a maker of arrows, an astrologer, one that
injureth friends, an adulterer, one that causeth abortion, a violator of
his preceptor’s bed, a Brahmana addicted to drink, one that is
sharp-speeched, a raker of old sores, an atheist, a reviler of the Vedas,
and taker of bribes, one whose investiture with the sacred thread has
been delayed beyond the prescribed age, one that secretly slayeth cattle,
and one that slayeth him who prayeth for protection,--these all are
reckoned as equal in moral turpitude as the slayers of Brahmanas. Gold is
tested by fire; a well-born person, by his deportment; an honest man, by
his conduct. A brave man is tested during a season of panic; he that is
self-controlled, in times of poverty; and friends and foes, in times of
calamity and danger. Decrepitude destroyeth beauty; ambitious hopes,
patience; death, life; envy, righteousness; anger, prosperity;
companionship with the low, good behaviour; lust, modesty, and pride,
everything. Prosperity taketh its birth in good deeds, groweth in
consequence of activity, driveth its roots deep in consequence of skill,
and acquireth stability owing to self-control. Wisdom, good lineage,
self-control, acquaintance with the scriptures, prowess, absence of
garrulity, gift to the extent of one’s power, and gratefulness,--these
eight qualities shed a lustre upon their possessor. But, O sire, there is
one endowment which alone can cause all these attributes to come
together; the fact is, when the king honoureth a particular person, the
royal favour can cause all these attributes to shed their lustre (on the
favourite). Those eight, O king, in the world of men, are indications of
heaven. Of the eight (mentioned below) four are inseparably connected,
with the good, and four others are always followed by the good. The first
four which are inseparably connected with the good, are sacrifice, gift,
study and asceticism, while the other four that are always followed by
the good, are self-restraint, truth, simplicity, and abstention from
injury to all.
“‘Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and
contentment constitute the eight different paths of righteousness. The
first four of these may be practised from motives of pride, but the last
four can exist only in those that are truly noble. That is no assembly
where there are no old men, and they are not old who do not declare what
morality is. That is not morality which is separated from truth, and that
is not truth which is fraught with deceit. Truth, beauty, acquaintance
with the scriptures, knowledge, high birth, good behaviour, strength,
wealth, bravery, and capacity for varied talk,--these ten are of heavenly
origin. A sinful person, by committing sin, is overtaken by evil
consequences. A virtuous man, by practising virtue, reapeth great
happiness. Therefore, a man, rigidly resolved, should abstain from sin.
Sin, repeatedly perpetrated, destroyeth intelligence; and the man who
hath lost intelligence, repeatedly committeth sin. Virtue, repeatedly
practised, enhanceth intelligence; and the man whose intelligence hath
increased, repeatedly practiseth virtue. The virtuous man, by practising
virtue, goeth to regions of blessedness. Therefore, a man should, firmly
resolved, practise virtue. He that is envious, he that injureth others
deeply, he that is cruel, he that constantly quarreleth, he that is
deceitful, soon meeteth with great misery for practising these sins. He
that is not envious and is possessed of wisdom, by always doing what is
good, never meeteth with great misery; on the other hand, he shineth
everywhere. He that draweth wisdom from them that are wise is really
learned and wise. And he that is wise, by attending to both virtue and
profit, succeedeth in attaining to happiness. Do that during the day
which may enable thee to pass the night in happiness; and do that during
eight months of the year which may enable thee to pass the season of
rains happily. Do that during youth which may ensure a happy old age; and
do that during thy whole life here which may enable thee to live happily
hereafter. The wise prize that food which is easily digested, that wife
whose youth hath passed away, that hero who is victorious and that
ascetic whose efforts have been crowned with success. The gap that is
sought to be filled by wealth acquired wrongfully, remaineth uncovered,
while new ones appear in other places. The preceptor controlleth them
whose souls are under their own control; the king controlleth persons
that are wicked; while they that sin secretly have their controller in
Yama, the son of Vivaswat. The greatness of Rishis, of rivers, of
river-banks, of high-souled men, and the cause of woman’s wickedness,
cannot be ascertained. O king, he that is devoted to the worship of the
Brahmanas, he that giveth away, he that behaveth righteously towards his
relatives, and the Kshatriya that behaveth nobly, rule the earth for
ever. He that is possessed of bravery, he that is possessed of learning,
and he that knows how to protect others,--these three are always able to
gather flowers of gold from the earth. Of acts, those accomplished by
intelligence are first; those accomplished by the arms, second; those by
the thighs, and those by bearing weights upon the head, are the very
worst. Reposing the care of thy kingdom on Duryodhana, on Sakuni, on
foolish Dussasana, and on Karna, how canst thou hope for prosperity?
Possessed of every virtue, the Pandavas, O bull of the Bharata race,
depend on thee as their father. O, repose thou on them as on thy sons!’”
SECTION XXXVI
“Vidura said, ‘In this connection is cited the old story of the discourse
between the son of Atri and the deities called Sadhyas is as heard by us.
In days of old, the deities known by the name of Sadhyas questioned the
highly wise and great Rishi of rigid vows (the son of Atri), while the
latter was wandering in the guise of one depending on eleemosynary
charity for livelihood. The Sadhyas said, “We are, O great Rishi, deities
known as Sadhyas. Beholding thee, we are unable to guess who thou art. It
seemeth to us, however, that thou art possessed of intelligence and
self-control in consequence of acquaintance with the scriptures. It,
therefore, behoveth thee to discourse to us in magnanimous words fraught
with learning.” The mendicant Rishi answered, “Ye immortals, it hath been
heard by me that by untying all the knots in the heart by the aid of
tranquillity, and by mastery over all the passions, and observance of
true religion, one should regard both the agreeable and the disagreeable
like his own self. One should not return the slanders or reproaches of
others for the pain that is felt by him who beareth silently, consumeth
the slanderer; and he that beareth, succeedeth also in appropriating the
virtues of the slanderer. Indulge not in slanders and reproaches. Do not
humiliate and insult others. Quarrel not with friends. Abstain from
companionship with those that are vile and low. Be not arrogant and
ignoble in conduct. Avoid words that are harsh and fraught with anger.
Harsh words burn and scorch the very vitals, bones, heart, and the very
sources of the life of men. Therefore, he that is virtuous, should
always abstain from harsh and angry words. That worst of men is of harsh
and wrathful speech, who pierceth the vitals of others with wordy thorns,
beareth hell in his tongue, and should ever be regarded as a dispenser of
misery to men. The man that is wise, pierced by another’s wordy arrows,
sharp-pointed and smarting like fire or the sun, should, even if deeply
wounded and burning with pain, bear them patiently remembering that the
slanderer’s merits become his. He that waiteth upon one that is good or
upon one that is wicked, upon one that is possessed of ascetic merit or
upon one that is a thief, soon taketh the colour from that companion of
his, like a cloth from the dye in which it is soaked. The very gods
desire his company, who, stung with reproach, returneth it not himself
nor causeth others to return it, or who being struck doth not himself
return the blow nor causeth other to do it, and who wisheth not the
slightest injury to him that injureth him. Silence, it is said, is better
than speech; if speak you must, then it is better to say the truth; if
truth is to be said, it is better to say what is agreeable; and if what
is agreeable is to be said, then it is better to say what is consistent
with morality. A man becometh exactly like him with whom he liveth, or
like him whom he regardeth, or like that which he wisheth to be. One is
freed from those things from which one abstaineth, and if one abstaineth
from everything he hath not to suffer even the least misery. Such a man
neither vanquisheth others, nor is vanquished by others. He never
injureth nor opposeth others. He is unmoved by praise or blame. He
neither grieveth nor exalteth in joy. That man is regarded as the first
of his species who wisheth for the prosperity of all and never setteth
his heart on the misery of others, who is truthful in speech, humble in
behaviour, and hath all his passions under control. That man is regarded
as a mediocre in goodness who never consoleth others by saying what is
not true; who giveth having promised; and who keepeth an eye over the
weakness of others. These, however, are the indications of a bad man,
viz., incapacity to be controlled; liability to be afflicted by dangers;
proneness to give way to wrath, ungratefulness; inability to become
another’s friend, and wickedness of heart. He too is the worst of men,
who is dissatisfied with any good that may come to him from others who is
suspicious of his own self, and who driveth away from himself all his
true friends. He that desireth prosperity to himself, should wait upon
them that are good, and at times upon them that are indifferent, but
never upon them that are bad. He that is wicked, earneth wealth, it is
true, by putting forth his strength, by constant effort, by intelligence,
and by prowess, but he can never win honest fame, nor can he acquire the
virtues and manners of high families (in any of which he may be born).”’
“Dhritarashtra said, ‘The gods, they that regard both virtue and profit
without swerving from either, and they that are possessed of great
learning, express a liking for high families. I ask thee, O Vidura, this
question,--what are those families that are called high?’
“Vidura said, ‘Asceticism, self-restraint, knowledge of the Vedas,
sacrifices, pure marriages, and gifts of food,--those families in which
these seven exist or are practised duly, are regarded as high. There are
high families who deviate not from the right course whose deceased
ancestors are never pained (by witnessing the wrong-doings of their
descendants), who cheerfully practise all the virtues, who desire to
enhance the pure fame of the line in which they are born, and who avoid
every kind of falsehood. Families that are high, fall down and become low
owing to the absence of sacrifices, impure marriages, abandonment of the
Vedas, and insults offered to Brahmanas. High families fall off and
become low owing to their members disregarding or speaking ill of
Brahmanas, or to the misappropriation, O Bharata, of what had been
deposited with them by others. Those families that are possessed of
members, wealth and kine, are not regarded as families if they be wanting
in good manners and conduct, while families wanting in wealth but
distinguished by manners and good conduct are regarded as such and win
great reputation. Therefore, should good manners and good conduct be
maintained with care, for, as regards wealth, it cometh or goeth. He that
is wanting in wealth is not really wanting, but he that is wanting in
manners and conduct is really in want. Those families that abound in kine
and other cattle and in the produce of the field are not really worthy of
regard and fame if they be wanting in manners and conduct. Let none in
our race be a fomenter of quarrels, none serve a king as minister, none
steal the wealth of others, none provoke intestine dissensions, none be
deceitful or false in behaviour, and none eat before serving the Rishis,
the gods, and guests. He, in our race, who slayeth Brahmanas, or
entertaineth feelings of aversion towards them, or impedeth or otherwise
injureth agriculture, doth not deserve to mix with us. Straw (for a
seat), ground (for sitting upon), water (to wash the feet and face), and,
fourthly sweet words,--these are never wanting in the houses of the good.
Virtuous men devoted to the practice of righteous acts, when desirous of
entertaining (guests), have these things ready for being offered with
reverence. As the Sandal tree, O king, though thin, is competent to bear
weights which timbers of other trees (much thicker) cannot; so they that
belong to high families are always able to bear the weight of great cares
which ordinary men cannot. He is no friend whose anger inspireth fear, or
who is to be waited upon with fear. He, however, on whom one can repose
confidence as on a father, is a true friend. Other friendships are
nominal connection. He that beareth himself as a friend, even though
unconnected by birth of blood, is a true friend, a real refuge, and a
protector. He, whose heart is unsteady, or who doth not wait upon the
aged, or who is of a restless disposition cannot make friends. Success
(in the attainment of objects) forsaketh the person whose heart is
unsteady, or who hath no control over his mind, or who is a slave of his
senses, like swans forsaking a tank whose waters have dried up. They that
are of weak minds suddenly give way to anger and are gratified without
sufficient cause; they are like clouds that are so inconstant. The very
birds of prey abstain from touching the dead bodies of those who having
been served and benefited by friends, show ingratitude to the latter.
Beest thou poor or beest thou rich, thou shouldst honour thy friends.
Until some service is asked, the sincerity or otherwise of friends cannot
be known. Sorrow killeth beauty; sorrow killeth strength; sorrow killeth
the understanding; and sorrow bringeth on disease. Grief, instead of
helping the acquisition of his object, drieth up the body, and maketh
one’s foes glad. Therefore, do not yield to grief. Men repeatedly die and
are reborn; repeatedly they wither away and grow; repeatedly they ask
others for help, and they themselves are asked for help; repeatedly they
lament and are lamented. Happiness and misery, plenty and want, gain and
loss, life and death, are shared by all in due order. Therefore, he that
is self-controlled should neither exult in joy nor repine in sorrow. The
six senses are always restless. Through the most predominant one amongst
them one’s understanding escapeth in proportion to the strength it
assumes, like water from a pot through its holes.’
“Dhritarashtra said, ‘King Yudhishthira who is like a flame of fire, has
been deceived by me. He will surely exterminate in battle all my wicked
sons. Everything, therefore, seems to me to be fraught with danger, and
my mind is full of anxiety. O thou of great intelligence, tell me such
words as may dispel my anxiety.’
“Vidura said, ‘O sinless one, in nothing else than knowledge and
asceticism, in nothing else than restraining the senses, in nothing else
than complete abandonment of avarice, do I see thy good. Fear is
dispelled by self-knowledge; by asceticism one winneth what is great and
valuable; by waiting upon superiors learning is acquired; and peace is
gained by self-restraint. They that desire salvation without having
acquired the merit attainable by gifts, or that which is attainable by
practising the ritual of the Vedas, do not sojourn through life, freed
from anger and aversion. The happiness that may be derived from a
judicious course of study, from a battle fought virtuously, from ascetic
austerities performed rigidly, always increaseth at the end. They that
are no longer in peace with their relatives, obtain no sleep even if they
have recourse to well-made beds; nor do they, O king, derive any pleasure
from women, or the laudatory hymns of bards and eulogists. Such
persons can never practise virtue. Happiness can never be theirs, in this
world. Honours can never be theirs, and peace hath no charm for them.
Counsels that are for their benefit please them not. They never acquire
what they have not, nor succeed in retaining what they have. O king,
there is no other end for such men save destruction. As milk is possible
in kine, asceticism in Brahmanas, and inconstancy in women, so fear is
possible from relatives. Numerous thin threads of equal length, collected
together, are competent to bear, from the strength of numbers, the
constant rolling of the shuttle-cock over them. The case is even so with
relatives that are good. O bull of the Bharata race, separated from one
another, burning brands produce only smoke; but brought together they
blaze forth into a powerful flame. The case is even so, O Dhritarashtra,
with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas,
women, relatives, and kine, soon fall off their stalks, like fruits that
are ripe. And the tree that stands singly, though gigantic and strong and
deep-rooted, hath its trunk soon smashed and twisted by a mighty wind.
Those trees, however, that grow in close compact are competent owing to
mutual dependence to resist winds more violent still. Thus he that is
single, however, endowed with all the virtues, is regarded by foes as
capable of being vanquished like an isolated tree by the wind. Relatives,
again, in consequence of mutual dependence and mutual aid, grow together,
like lotus-stalks in a lake. These must never be slain, viz., Brahmanas,
kine, relatives, children, women, those whose food is eaten, and those
also that yield by asking for protection. O king, without wealth no good
quality can show itself in a person. If, however, thou art in health,
thou canst achieve thy good, for he is dead who is unhealthy and ill. O
king, anger is a kind of bitter, pungent, acrid, and hot drink, painful
in its consequences: it is a kind of headache not born of any physical
illness, and they that are unwise can never digest it. Do thou, O king,
swallow it up and obtain peace. They that are tortured by disease have no
liking for enjoyments, nor do they desire any happiness from wealth. The
sick, however, filled with sorrow, know not what happiness is or what the
enjoyments of wealth are. Beholding Draupadi won at dice, I told thee
before, O king, these words,--They that are honest avoid deceit in play.
Therefore, stop Duryodhana! Thou didst not, however, act according to my
words. That is not strength which is opposed to softness. On the other
hand, strength mixed with softness constitutes true policy which should
ever be pursued. That prosperity which is dependent on crookedness alone
is destined to be destroyed. That prosperity, however, which depends on
both strength and softness, descends to sons and grandsons intact. Let,
therefore, thy sons cherish the Pandavas, and the Pandavas also cherish
thy sons. O king, let the Kurus and the Pandavas, both having the same
friends and the same foes, live together in happiness and prosperity. Thou
art, today, O king, the refuge of the sons of Kuru. Indeed, the race of
Kuru, O Ajamida, is dependent on thee. O sire, preserving thy fame
unsullied, cherish thou the children of Pandu, afflicted as they are with
the sufferings of exile. O descendant of Kuru, make peace with the sons
of Pandu. Let not thy foes discover thy holes. They all, O god among men,
are devoted to truth. O king of men, withdraw Duryodhana from his evil
ways.’”
SECTION XXXVII
“Vidura said, ‘O son of Vichitravirya, Manu, the son of the Self-created,
hath, O king, spoken of the following seven and ten kinds of men, as
those that strike empty space with their fists, or seek to bend the
vapoury bow of Indra in the sky, or desire to catch the intangible rays
of the sun. These seven and ten kinds of foolish men are as follow: he
who seeketh to control a person that is incapable of being controlled; he
who is content with small gains; he who humbly pays court to enemies; he
who seeks to restrain women’s frailty; he who asketh him for gifts who
should never be asked; he who boasteth, having done anything; he who,
born in a high family, perpetrateth an improper deed; he who being weak
always wageth hostilities with one that is powerful; he who talketh to a
person listening scoffingly; he who desireth to have that which is
unattainable; he who being a father-in-law, jesteth with his
daughter-in-law; he who boasteth at having his alarms dispelled by his
daughter-in-law; he who scattereth his own seeds in another’s field; he
who speaketh ill of his own wife; he who having received anything from
another sayeth that he doth not remember it, he who, having given away
anything in words in holy places, boasteth at home when asked to make
good his words, and he who striveth to prove the truth of what is false.
The envoys of Yama, with nooses in hand, drag those persons to hell. One
should behave towards another just as that other behaveth towards him.
Even this is consistent with social polity. One may behave deceitfully
towards him that behaveth deceitfully, but honestly towards him that is
honest in his behaviour. Old age killeth beauty; patience, hope; death,
life; the practice of virtue, worldly enjoyments; lust, modesty;
companionship with the wicked, good behaviour; anger, prosperity; and
pride, everything.’
“Dhritarashtra said, ‘Man hath been spoken of in all the Vedas as having
hundred years for the period of his life. For what reason then, do not
all men attain the allotted period?’
“Vidura said, ‘Excess of pride, excess in speech, excess in eating,
anger, the desire of enjoyment, and intestine dissensions,--these, O
king, are six sharp swords that cut off the period of life allotted to
creatures. It is these which kill men, and not death. Knowing this,
blessed be thou!’
“‘He who appropriates to himself the wife of one who hath confided in him;
he who violates the bed of his preceptor; that Brahmana, O Bharata, who
becomes the husband of a Sudra woman, or drinks wines; he who commendeth
Brahmanas or becometh their master, or taketh away the lands that support
them; and he who taketh the lives of those who yield asking for
protection, are all guilty of the sin of slaying Brahmanas. The Vedas
declare that contact with these requires expiation. He that accepts the
teaching of the wise; he that is acquainted with the rules of morality;
he that is liberal; he that eateth having first dedicated the food to the
gods and Pitris; he that envieth none; he that is incapable of doing
anything that injureth others; he that is grateful, truthful, humble and
learned, succeedeth in attaining to heaven.
“‘They are abundant, O king, that can always speak agreeable words. The
speaker, however, is rare, as also the hearer, of words that are
disagreeable but medicinal. That man who, without regarding what is
agreeable or disagreeable to his master but keeping virtue alone in view,
sayeth what is unpalatable, but medicinal, truly addeth to the strength
of the king. For the sake of the family a member may be sacrificed; for
the sake of the village, a family may be sacrificed; for the sake of a
kingdom a village may be sacrificed; and for the sake of one’s soul, the
whole earth may be sacrificed. One should protect his wealth in view of
the calamities that may overtake him; by his wealth one should protect
his wives, and by both his wealth and wives one should protect his own
self. From very olden times it hath been seen that gambling provoketh
quarrels. Therefore, he that is wise, should not resort to it even in
jest. O son of Pratipa, at the time of that gambling match I told thee, O
king--this is not proper. But, O son of Vichitravirya, like medicine to a
sick man, those words of mine were not agreeable to thee. O king, thou
desirest to vanquish the sons of Pandu, who are just as peacocks of
variegated plumage, whereas thy sons are all as crows. Forsaking lions
thou art protecting jackals! O king, when the time cometh, thou wilt have
to grieve for all this. That master, O sire, who doth not give vent to
his displeasure with devoted servants zealously pursuing his good,
enlisteth the confidence of his servants. In fact, the latter adhere to
him even in distress. By confiscating the grants to one’s servants or
stopping their pay, one should not seek to amass wealth, for even
affectionate counsellors deprived of their means of life and enjoyment,
turn against him and leave him (in distress). Reflecting first on all
intended acts and adjusting the wages and allowances of servants with his
income and expenditure, a king should make proper alliances, for there is
nothing that cannot be accomplished by alliances. That officer who fully
understanding the intentions of his royal master dischargeth all duties
with alacrity, and who is respectable himself and devoted to his master,
always telleth what is for his master’s good, and who is fully acquainted
with the extent of his own might and with that also of those against
whom he may be engaged, should be regarded by the king as his second
self. That servant, however, who commanded (by his master) disregardeth
the latter’s injunctions and who enjoined to do anything refuseth to
submit, proud as he is of his own intelligence and given to arguing
against his master, should be got rid of without the least delay. Men of
learning say that a servant should be endued with these eight qualities,
viz., absence of pride, ability, absence of procrastination, kindness,
cleanliness, incorruptibility, birth in a family free from the taint of
disease, and weightiness of speech. No man should confidently enter an
enemy’s house after dusk even with notice. One should not at night lurk
in the yard of another’s premises, nor should one seek to enjoy a woman
to whom the king himself might make love. Never set thyself against the
decision to which a person hath arrived who keepeth low company and who
is in the habit of consulting all he meeteth. Never tell him,--“I do not
believe thee,”--but assigning some reason send him away on a pretext. A
king who is exceedingly merciful, a woman of lewd character, the servant
of a king, a son, a brother, a widow having an infant son, one serving in
the army, and one that hath suffered great losses, should never be
engaged in pecuniary transactions of lending or borrowing. These eight
qualities shed a lustre on men, viz., wisdom, high lineage, acquaintance
with scriptures, self-restraint, prowess, moderation in speech, gift to
the extent of one’s power, and gratefulness. These high qualities, O
sire, are necessarily brought together by one only by gifts. When the
king favours a person, that incident (of royal favour) bringeth in all
others and holdeth them together. He that performeth ablutions winneth
these ten, viz., strength, beauty, a clear voice, capacity to utter all
the alphabetical sounds, delicacy of touch, fineness of scent,
cleanliness, gracefulness, delicacy of limbs, and beautiful women. He
that eateth sparingly winneth these six, viz., health, long life, and
ease; his progeny also becometh healthy, and nobody reproacheth him for
gluttony. One should not give shelter to these in his house, viz., one
that always acteth improperly, one that eateth too much, one that is
hated by all, one that is exceedingly deceitful, one that is cruel, one
that is ignorant of the proprieties of time and place, and one that
dresseth indecently. A person, however distressed, should never solicit a
miser for alms, or one that speaketh ill of others, or one that is
unacquainted with the shastras, or a dweller in the woods, or one that is
cunning, or one that doth not regard persons worthy of regard, or one
that is cruel, or one that habitually quarrels with others, or one that
is ungrateful. A person should never wait upon these six worst of men,
viz., one that is a foe, one that always errs, one that is wedded to
falsehood, one that is wanting in devotion to the gods, one that is
without affection, and one that always regards himself competent to do
everything. One’s purposes depend (for their success) on means; and means
are dependent, again, on the nature of the purposes (sought to be
accomplished by them). They are intimately connected with each other, so
that success depends on both. Begetting sons and rendering them
independent by making some provision for them, and bestowing maiden
daughters on eligible persons, one should retire to the woods, and desire
to live as a Muni. One should, for obtaining the favours of the Supreme
Being, do that which is for the good of all creatures as also for his own
happiness, for it is this which is the root of the successful of all
one’s objects. What anxiety hath he for a livelihood that hath
intelligence, energy, prowess, strength, alacrity and perseverance?
“‘Behold the evils of a rupture with the Pandavas which would sadden the
very gods with Sakra. These are, first, enmity between them that are all
thy sons; secondly, a life of continued anxiety; thirdly, the loss of the
fair fame of the Kurus; and lastly, the joy of those that are thy
enemies. The wrath of Bhishma, O thou of the splendour of Indra, of
Drona, and the king Yudhishthira, will consume the whole world, like a
comet of large proportions falling transversely on the earth. Thy hundred
sons and Karna and the sons of Pandu can together rule the vast earth
with the belt of the seas. O king, the Dhartarashtras constitute a forest
of which the Pandavas are, I think, tigers. O, do not cut down that
forest with its tigers! O, let not the tigers be driven from that forest!
There can be no forest without tigers, and no tigers without a forest.
The forest shelters the tigers and tigers guard the forest!’
“‘They that are sinful never seek so much to ascertain the good qualities
of others as to ascertain their faults. He that desires the highest
success in all matters connected with worldly profit, should from the
very beginning practise virtue, for true profit is never separated from
heaven. He whose soul hath been dissociated from sin and firmly fixed on
virtue, hath understood all things in their natural and adventitious
states; he that followeth virtue, profit, and desire, in proper seasons,
obtaineth, both here and hereafter, a combination of all three. He that
restraineth the force of both anger and joy, and never, O king, loseth
his senses under calamities, winneth prosperity. Listen to me, O king.
Men are said to have five different kinds of strength. Of these, the
strength of arms is regarded to be of the most inferior kind. Blessed be
thou, the acquisition of good counsellors is regarded as the second kind
of strength. The wise have said that the acquisition of wealth is the
third kind of strength. The strength of birth, O king, which one
naturally acquireth from one’s sires and grandsires, is regarded as the
fourth kind of strength. That, however, O Bharata, by which all these are
won, and which is the foremost of all kinds of strength, is called the
strength of the intellect. Having provoked the hostility of a person who
is capable of inflicting great injury on a fellow creature, one should
not gather assurance from the thought that one liveth at a distance from
the other. Who that is wise that can place his trust on women, kings,
serpents, his own master, enemies, enjoyments, and period of life? There
are no physicians nor medicines for one that hath been struck by the
arrow of wisdom. In the case of such a person neither the mantras of
homa, nor auspicious ceremonies, nor the mantras of the Atharva Veda, nor
any of the antidotes of poison, are of any efficacy. Serpents, fire,
lions, and consanguineous relatives,--none of these, O Bharata, should be
disregarded by a man; all of these are possessed of great power. Fire is
a thing of great energy in this world. It lurketh in wood and never
consumeth it till it is ignited by others. That very fire, when brought
out by friction, consumeth by its energy not only the wood in which it
lurketh, but also an entire forest and many other things. Men of high
lineage are just like fire in energy. Endued with forgiveness, they
betray no outward symptoms of wrath and are quiet like fire in wood.
Thou, O king, with thy sons art possessed of the virtue of creepers, and
the sons of Pandu are regarded as Sala trees. A creeper never groweth
unless there is a large tree to twine round. O king, O son of Ambika, thy
son is as a forest. O sire, know that the Pandavas are the lions of that
forest. Without its lions the forest is doomed to destruction, and lions
also are doomed to destruction without the forest (to shelter them).’”
SECTION XXXVIII
“Vidura said, ‘The heart of a young man, when an aged and venerable
person cometh to his house (as a guest), soareth aloft. By advancing
forward and saluting him, he getteth it back. He that is self-controlled,
first offering a seat, and bringing water and causing his guest’s feet to
be washed and making the usual enquiries of welcome, should then speak of
his own affairs, and taking everything into consideration, offer him
food. The wise have said that man liveth in vain in whose dwelling a
Brahmana conversant with mantras doth not accept water, honey and curds,
and kine from fear of being unable to appropriate them, or from
miserliness and unwillingness with which the gifts are made. A physician,
a maker of arrows, even one that hath given up the vow of Brahmacharya
before it is complete, a thief, a crooked-minded man, a Brahmana that
drinks, one that causeth miscarriage, one that liveth by serving in the
army, and one that selleth the Vedas, when arrived as a guest, however
undeserving he may be the offer of water should be regarded (by a
householder) as exceedingly dear. A Brahmana should never be a seller of
salt, of cooked food, curds, milk, honey, oil, clarified butter, sesame,
meat, fruits, roots, potherbs, dyed clothes, all kinds of perfumery, and
treacle. He that never giveth way to anger, he that is above grief, he
that is no longer in need of friendship and quarrels, he that
disregardeth both praise and blame, and he that standeth aloof from both
what is agreeable and disagreeable, like one perfectly withdrawn from the
world, is a real Yogin of the Bhikshu order. That virtuous ascetic who
liveth on rice growing wild, or roots, or potherbs, who hath his soul
under control, who carefully keepeth his fire for worship, and dwelling
in the woods is always regardful of guests, is indeed, the foremost of
his brotherhood. Having wronged an intelligent person, one should never
gather assurance from the fact that one liveth at a distance from the
person wronged. Long are the arms which intelligent persons have, by
which they can return wrongs for wrongs done to them. One should never
put trust on him who should not be trusted, nor put too much trust on him
who should be trusted, for the danger that ariseth from one’s having
reposed trust on another cutteth off one’s very roots. One should
renounce envy, protect one’s wives, give to others what is their due, and
be agreeable in speech. One should be sweet-tongued and pleasant in his
address as regards one’s wives, but should never be their slave. It hath
been said that wives that are highly blessed and virtuous, worthy of
worship and the ornaments of their homes, are really embodiments of
domestic prosperity. They should, therefore, be protected particularly.
One should devolve the looking over of his inner apartments on his
father; of the kitchen, on his mother; of the kine, on somebody he looks
upon as his own self; but as regards agriculture, one should look over it
himself. One should look after guests of the trader-caste through his
servants, and those of the Brahmana caste through his sons. Fire hath its
origin in water; Kshatriyas in Brahmanas; and iron in stone. The energy
of those (i.e., fire, Kshatriyas, and iron) can affect all things but is
neutralised as soon as the things come in contact with their progenitors.
Fire lieth concealed in wood without showing itself externally. Good and
forgiving men born of high families and endued with fiery energy, do not
betray any outward symptoms of what is within them. That king whose
counsels cannot be known by either outsiders or those about him, but who
knoweth the counsels of others through his spies, enjoyeth his prosperity
long. One should never speak of what one intends to do. Let anything thou
doest in respect of virtue, profit, and desire, be not known till it is
done. Let counsels be not divulged. Ascending on the mountain-top or on
the terrace of a palace, or proceeding to a wilderness devoid of trees
and plants, one should, in secrecy, mature his counsels. O Bharata,
neither a friend who is without learning, nor a learned friend who hath
no control over his senses, deserveth to be a repository of state
secrets. O king, never make one thy minister without examining him well,
for a king’s finances and the keeping of his counsels both depend on his
minister. That king is the foremost of rulers, whose ministers know his
acts in respect of virtue, profit and desire, only after they are done.
The king whose counsels are kept close, without doubt, commandeth
success. He that from ignorance committeth acts that are censurable,
loseth his very life in consequence of the untoward results of those
acts. The doing of acts that are praise-worthy is always attended with
ease. Omission to do such acts leadeth to repentance. As a Brahmana
without having studied the Vedas is not fit to officiate at a Sraddha (in
honour of the Pitris), so he that hath not heard of the six (means for
protecting a kingdom) deserveth not to take part in political
deliberations. O king, he that hath an eye upon increase, decrease, and
surplus, he that is conversant with the six means and knoweth also his
own self, he whose conduct is always applauded, bringeth the whole earth
under subjection to himself. He whose anger and joy are productive of
consequences, he who looketh over personally what should be done, he who
hath his treasury under his own control, bringeth the whole earth under
subjection to himself. The king should be content with the name he wins
and the umbrella that is held over his head. He should divide the wealth
of the kingdom among these that serve him. Alone he should not
appropriate everything. A Brahmana knoweth a Brahmana, the husband
understandeth the wife, the king knoweth the minister, and monarchs know
monarchs. A foe that deserveth death, when brought under subjection
should never be set free. If one be weak one should pay court to one’s
foe that is stronger, even if the latter deserves death; but one should
kill that foe as soon as one commandeth sufficient strength, for, if not
killed, dangers soon arise from him. One should, with an effort, control
his wrath against the gods, kings, Brahmanas, old men, children, and
those that are helpless. He that is wise should avoid unprofitable
quarrels such as fools only engage in. By this one winneth great fame in
this world and avoideth misery and unhappiness. People never desire him
for a master whose grace is fruitless and whose wrath goest for nothing,
like women never desiring him for a husband who is a eunuch. Intelligence
doth not exist for the acquisition of wealth, nor is idleness the cause
of adversity; the man of wisdom only knoweth, and not others, the cause
of the diversities of condition in this world. The fool, O Bharata,
always disregardeth those that are elderly in years, and eminent in
conduct and knowledge, in intelligence, wealth, and lineage. Calamities
soon come upon them that are of wicked disposition, devoid of wisdom,
envious, or sinful, foul-tongued, and wrathful. Absence of deceitfulness,
gifts, observance of the established rules of intercourse, and speech
well-controlled, bring all creatures under subjection. He that is without
deceitfulness, he that is active, grateful, intelligent, and guileless,
even if his treasury be empty, obtaineth friends, counsellors, and
servants. Intelligence, tranquillity of mind, self-control, purity,
absence of harsh speech and unwillingness to do anything disagreeable to
friends,--these seven are regarded as the fuel of prosperity’s flame. The
wretch who doth not give to others their due, who is of wicked soul, who
is ungrateful, and shameless, should, O king, be avoided. The guilty
person who provoketh another about him that is innocent, cannot sleep
peacefully at night, like a person passing the night with a snake in the
same room. They, O Bharata, who upon being angry endanger one’s
possessions and means of acquisition, should always be propitiated like
the very gods. Those objects that depend upon women, careless persons,
men that have fallen away from the duties of their caste, and those that
are wicked in disposition, are doubtful of success. They sink helplessly,
O king, like a raft made of stone, who have a woman, a deceitful person,
or a child, for their guide. They that are competent in the general
principles of work, though not in particular kinds of work are regarded
by men as learned and wise for particular kinds of work, are subsidiary.
That man who is highly spoken of by swindlers, mimes and women of ill
fame, is more dead than alive. Forsaking these mighty bowmen of
immeasurable energy, viz., the sons of Pandu, thou hast, O Bharata,
devolved on Duryodhana, the cares of a mighty empire. Thou shalt,
therefore, soon see that swelling affluence fall off, like Vali fallen
off from the three worlds.’”
SECTION XXXIX
“Dhritarashtra said, ‘Man is not the disposer of either his prosperity or
adversity. He is like a wooden doll moved by strings. Indeed, the Creator
hath made man subject to Destiny. Go on telling me, I am attentive to
what thou sayest.’
“Vidura said, ‘O Bharata, by speaking words out of season even Vrihaspati
himself incurreth reproach and the charge of ignorance, one becometh
agreeable by gift, another by sweet words, a third by the force of
incantation and drugs. He, however, that is naturally agreeable, always
remaineth so. He that is hated by another is never regarded by that other
as honest or intelligent or wise. One attributeth everything good to him
one loveth; and everything evil to him one hateth. O king, as soon as
Duryodhana was born I told thee,--thou shouldst abandon this one son, for
by abandoning him thou wouldst secure the prosperity of thy hundred
sons,--and by keeping him, destruction would overtake thy hundred sons,
that gain should never be regarded highly which leadeth to loss. On the
other hand, that loss even should be regarded highly which would bring on
gain. That is no loss, O king, which bringeth on gain. That, however,
should be reckoned as loss which is certain to bring about greater losses
still. Some become eminent in consequence of good qualities; others
become so in consequence of wealth. Avoid them, O Dhritarashtra, that are
eminent in wealth but destitute of good qualities!’
“Dhritarashtra said, ‘All that you sayest is approved by the wise and is
for my future good. I dare not, however, abandon my son. It is well-known
that where there is righteousness there is victory.’
“Vidura said, ‘He that is graced with every virtue and is endued with
humility, is never indifferent to even the minutest sufferings of living
creatures. They, however, that are ever employed in speaking ill of
others, always strive with activity quarrelling with one another and in
all matters, calculated to give pain to others. There is sin in accepting
gifts from, and danger in making gifts to them, whose very sight is
inauspicious and whose companionship is fraught with danger. They that
are quarrelsome, covetous, shameless, deceitful, are known to be
unrighteous, and their companionship should always be avoided. One should
also avoid those men that are endued with similar faults of a grave nature.
When the occasion that caused the friendship is over the friendship of
those that are low, the beneficial result of that connection, and the
happiness also derivable from it, all come to an end. They then strive to
speak ill of their (late) friend and endeavour to inflict loss on him, and
if the loss they sustain be even very small, for all that they, from want
of self-control, fail to enjoy peace. He that is learned, examining
everything carefully and reflecting well, should, from a distance, avoid
the friendship of vile and wicked-minded persons such as these. He that
helpeth his poor and wretched and helpless relatives, obtain children and
animals and enjoyeth prosperity that knoweth no end. They that desire
their own benefit should always succour their relatives. By every means,
therefore, O king, do thou seek the growth of thy race. Prosperity will
be thine, O Monarch, if thou behavest well towards all thy relatives.
Even relatives that are destitute of good qualities should be protected.
O bull of the Bharata race, how much more, therefore, should they be
protected that are endued with every virtue and are humbly expectant of
thy favours? Favour thou the heroic sons of Pandu, O monarch, and let a
few villages be assigned to them for their maintenance. By acting thus, O
king, fame will be thine in this world. Thou art old; thou shouldst,
therefore, control thy sons. I should say what is for thy good. Know me
as one that wishes well to thee. He that desireth his own good should
never quarrel, O sire, with his relatives. O bull of the Bharata race,
happiness should ever be enjoyed with one’s relatives, and not without
them, to eat with one another, to talk with one another, and to love one
another, are what relatives should always do. They should never quarrel.
In this world it is the relatives that rescue, and the relatives that
ruin (relatives). Those amongst them that are righteous rescue; while
those that are unrighteous sink (their brethren). O king, be thou, O
giver of honours, righteous in thy conduct towards the sons of Pandu.
Surrounded by them, thou wouldst be unconquerable by thy foes. If a
relative shrinks in the presence of a prosperous relative, like a deer at
sight of a hunter armed with arrows, then the prosperous relative hath to
take upon himself all the sins of the other. O best of men, repentance
will be thine (for this thy inaction at present) when in future thou wilt
hear of the death of either the Pandavas or thy sons. O, think of all
this. When life itself is unstable, one should in the very beginning
avoid that act in consequence of which one would have to indulge in
regrets having entered the chamber of woe. True it is that a person other
than Bhargava, the author of the science of morality is liable to commit
actions that go against morality. It is seen, however, that a just notion
of consequence is present in all persons of intelligence. Thou art an
aged scion of Kuru’s race. If Duryodhana inflicted these wrongs on the
sons of Pandu, it is thy duty, O king of men, to undo them all.
Re-instating them in their position, thou wilt, in this world, be
cleansed of all thy sins and be, O king of men, an object of worship with
even those that have their souls under control. Reflecting on the
well-spoken words of the wise according to their consequences, he that
engageth in acts never loseth fame. The knowledge imparted by even men of
learning and skill is imperfect, for that which is sought to be
inculcated is ill-understood, or, if understood, is not accomplished in
practice. That learned person who never doth an act, the consequences of
which are sin and misery, always groweth (in prosperity). The person,
however, of wicked soul, who from folly pursueth his sinful course
commenced before falleth into a slough of deep mire. He that is wise
should ever keep in view the (following) six conduits by which counsels
become divulged, and he that desireth success and a long dynasty should
ever guard himself from those six. They are, intoxication, sleep,
inattention to spies, set over one by another, one’s own demeanour as
dependent on the working of one’s own heart, confidence reposed on a
wicked counsellor, and unskilful envoys. Knowing these six doors (through
which counsels are divulged), he that keepeth them shut while pursuing
the attainment of virtue, profit, and desire, succeedeth in standing over
the heads of his foes. Without an acquaintance with the scriptures and
without waiting upon the old, neither virtue nor profit can be known (or
won) by persons blessed even with the intelligence of Vrihaspati. A thing
is lost if cast into the sea; words are lost if addressed to one that
listens not; the scriptures are lost on one that hath not his soul under
control; and a libation of clarified butter is lost if poured over the
ashes left by a fire that is extinguished. He that is endued with the
intelligence maketh friendships with those that are wise, having first
examined by the aid of his intelligence, repeatedly searching by his
understanding, and using his ears, eyes, and judgment. Humility removeth
obloquy, ears, failure, prowess; forgiveness always conquereth anger; and
auspicious rites destroy all indications of evil. One’s lineage, O king,
is tested by his objects of enjoyment, place of birth, house, behaviour,
food, and dress. When an object of enjoyment is available, even that one
who hath attained emancipation is not unwilling to enjoy; what, again,
need be said of him that is yet wedded to desire? A king should cherish a
counsellor that worshippeth persons of wisdom, is endued with learning,
virtue, agreeable appearance, friends, sweet speech, and a good heart.
Whether of low or high birth, he who doth not transgress the rules of
polite intercourse, who hath an eye on virtue, who is endued with
humility and modesty, is superior to a hundred persons of high birth. The
friendship of those persons never cooleth, whose hearts, secret pursuits,
and pleasures, and acquirements, accord in every respect. He that is
intelligent should avoid an ignorant person of wicked soul, like a pit
whose mouth is covered with grass, for friendship with such a person can
never last. The man of wisdom should never contract friendship with those
that are proud, ignorant, fierce, rash and fallen off from righteousness.
He that is grateful, virtuous, truthful, large-hearted, and devoted, and
he that hath his senses under control, preserveth his dignity, and never
forsaketh a friend, should be desired for a friend. The withdrawal of the
senses from their respective objects is equivalent to death itself. Their
excessive indulgence again would ruin the very gods. Humility, love of
all creatures, forgiveness, and respect for friends,--these, the learned
have said, lengthen life. He who with a firm resolution striveth to
accomplish by a virtuous policy purposes that have once been frustrated,
is said to possess real manhood. That man attaineth all his objects, who
is conversant with remedies to be applied in the future, who is firmly
resolved in the present, and who could anticipate in the past how an act
begun would end. That which a man pursueth in word, deed, and thought,
winneth him for its own; therefore, one should always seek that which is
for his good. Effort after securing what is good, the properties of time,
place, and means, acquaintance with the scriptures, activity,
straightforwardness, and frequent meetings with those that are
good,--these bring about prosperity. Perseverance is the root of
prosperity, of gain, and of what is beneficial. The man that pursueth an
object with perseverance and without giving it up in vexation, is really
great, and enjoyeth happiness that is unending. O sire, there is nothing
more conducive of happiness and nothing more proper for a man of power
and energy as forgiveness in every place and at all times. He that is
weak should forgive under all circumstances. He that is possessed of
power should show forgiveness from motives of virtue; and he, to whom the
success or failure of his objects is the same, is naturally forgiving.
That pleasure the pursuit of which doth not injure one’s virtue and
profit, should certainly be pursued to one’s fill. One should not,
however, act like a fool by giving free indulgence to his senses.
Prosperity never resides in one who suffers himself to be tortured by a
grief, who is addicted to evil ways, who denies Godhead, who is idle, who
hath not his senses under control, and who is divested of exertion. The
man that is humble, and who from humility is modest is regarded as weak
and persecuted by persons of misdirected intelligence. Prosperity never
approacheth from fear the person that is excessively liberal, that giveth
away without measure, that is possessed of extraordinary bravery, that
practiseth the most rigid vows, and that is very proud of his wisdom.
Prosperity doth not reside in one that is highly accomplished, nor in one
that is without any accomplishment. She doth not desire a combination of
all the virtues, nor is she pleased with the total absence of all
virtues. Blind, like a mad cow, prosperity resides with some one who is
not remarkable. The fruits of the Vedas are ceremonies performed before
the (homa) fire; the fruits of an acquaintance with the scriptures are
goodness of disposition and conduct. The fruits of women are the
pleasures of intercourse and offspring; and the fruits of wealth are
enjoyment and charity. He that performeth acts tending to secure his
prosperity in the other world with wealth acquired sinfully, never
reapeth the fruits of these acts in the other world, in consequence of
the sinfulness of the acquisitions (spent for the purpose). In the midst
of deserts, or deep woods, or inaccessible fastnesses, amid all kinds of
dangers and alarms or in view of deadly weapons upraised for striking
him, he that hath strength of mind entertaineth no fear. Exertion,
self-control, skill, carefulness, steadiness, memory, and commencement of
acts after mature deliberation,--know that these are the roots of
prosperity. Austerities constitute the strength of ascetics; the Vedas
are the strength of those conversant with them; in envy lieth the
strength of the wicked; and in forgiveness, the strength of the virtuous.
These eight, viz., water, roots, fruits, milk, clarified butter (what is
done at) the desire of a Brahmana, (or at) the command of a preceptor,
and medicine, are not destructive of a vow. That which is antagonistic to
one’s own self, should never be applied in respect of another. Briefly
even this is virtue. Other kinds of virtue there are, but these proceed
from caprice. Anger must be conquered by forgiveness; and the wicked must
be conquered by honesty; the miser must be conquered by liberality, and
falsehood must be conquered by truth. One should not place trust on a
woman, a swindler, an idle person, a coward, one that is fierce, one that
boasts of his own power, a thief, an ungrateful person, and an atheist.
Achievements, period of life, fame, and power--these four always expand
in the case of him that respectfully saluteth his superiors and waiteth
upon the old. Do not set thy heart after these objects which cannot be
acquired except by very painful exertion, or by sacrificing
righteousness, or by bowing down to an enemy. A man without knowledge is
to be pitied; an act of intercourse that is not fruitful is to be pitied;
the people of a kingdom that are without food are to be pitied; and a
kingdom without a king is to be pitied. These constitute the source of
pain and weakness to embodied creatures: the rains, decay of hills and
mountains; absence of enjoyment; anguish of women; and wordy arrows of
the heart. The scum of the Vedas is want of study; of Brahmanas, absence
of vows; of the Earth, the Vahlikas; of man, untruth; of the chaste
woman, curiosity; of women, exile from home. The scum of gold is silver;
of silver, tin; of tin, lead; and of lead, useless dross. One cannot
conquer sleep by lying down; women by desire; fire by fuel; and wine by
drinking. His life is, indeed, crowned with success who hath won his
friends by gifts, his foes in battle, and wife by food and drink; they
who have thousands live; they, who have hundreds, also live. O
Dhritarashtra, forsake desire. There is none who cannot manage to live by
some means or other. Thy paddy, wheat, gold, animals, and women that are
on earth all cannot satiate even one person. Reflecting on this, they
that are wise never grieve for want of universal dominion. O king, I
again tell thee, adopt an equal conduct towards thy children, i.e.,
towards the sons of Pandu and thy own sons.’”
SECTION XL
“Vidura said, ‘Worshipped by the good and abandoning pride, that good man
who pursueth his objects without outstepping the limits of his power,
soon succeedeth in winning fame, for they that are good, when gratified
with a person, are certainly competent to bestow happiness on him. He
that forsaketh, of his own accord, even a great object owing to its being
fraught with unrighteousness, liveth happily, casting off all foes, like
a snake that hath cast off its slough. A victory gained by an untruth,
deceitful conduct towards the king, and insincerity of intentions
expressed before the preceptor,--these three are each equal to the sin of
slaying a Brahmana. Excessive envy, death, and boastfulness, are the
causes of the destruction of prosperity. Carelessness in waiting upon a
preceptor, haste, and boastlessness, are the three enemies of knowledge.
Idleness, inattention, confusion of the intellect, restlessness,
gathering for killing time, haughtiness, pride, and covetousness,--these
seven constitute, it is said, the faults of students in the pursuit of
learning. How can they that desire pleasure have knowledge? Students,
again, engaged in the pursuit of learning, cannot have pleasure. Votaries
of pleasure must give up knowledge, and votaries of knowledge must give
up pleasure. Fire is never gratified with fuel (but can consume any
measure thereof). The great ocean is never gratified with the rivers it
receives (but can receive any number of them). Death is never gratified
even with entire living creatures. A beautiful woman is never gratified
with any number of men (she may have). O king, hope killeth patience;
Yama killeth growth; anger killeth prosperity; miserliness killeth fame;
absence of tending killeth cattle; one angry Brahmana destroyeth a whole
kingdom. Let goats, brass, silver, honey, antidotes of poison, birds,
Brahmanas versed in the Vedas, old relatives, and men of high birth sunk
in poverty, be always present in thy house. O Bharata, Manu hath said
that goats, bulls, sandal, lyres, mirrors, honey, clarified butter, iron,
copper, conch-shells, salagram (the stony-image of Vishnu with gold
within) and gorochana should always be kept in one’s house for the
worship of the gods. Brahmanas, and guests, for all those objects are
auspicious. O sire, I would impart to thee another sacred lesson
productive of great fruits, and which is the highest of all teachings,
viz., virtue should never be forsaken from desire, fear, or temptation,
nay, nor for the sake of life itself. Virtue is everlasting; pleasure and
pain are transitory; life is, indeed, everlasting but its particular
phases are transitory. Forsaking those which are transitory, betake
thyself to that which is everlasting, and let contentment be thine, for
contentment is the highest of all acquisitions. Behold, illustrious and
mighty kings, having ruled lands abounding with wealth and corn, have
become the victims of the Universal Destroyer, leaving behind their
kingdoms and vast sources of enjoyment. The son brought up with anxious
care, when dead, is taken up and carried away by men (to the burning
ground). With the dishevelled hair and crying piteously, they then cast
the body into the funeral pyre, as if it were a piece of wood. Others
enjoy the deceased’s wealth, while birds and fire feast on the elements
of his body. With two only he goeth to the other world, viz., his merits
and his sins which keep him company. Throwing away the body, O sire,
relatives, friends, and sons retrace their steps, like birds abandoning
trees without blossoms and fruits. The person cast into the funeral pyre
is followed only by his own acts. Therefore, should men carefully and
gradually earn the merit of righteousness. In the world above this, and
also in that below this, there are regions of great gloom and darkness.
Know, O king, that those are regions where the senses of men are
exceedingly afflicted. Oh, let not any of those places be thine.
Carefully listening to these words, if thou canst act according to them,
thou wilt obtain great fame in this world of men, and fear will not be
thine here or hereafter. O Bharata, the soul is spoken of as a river;
religious merit constitutes its sacred baths; truth, its water;
self-control, its banks; kindness, its waves. He that is righteous
purifieth himself by a bath therein, for the soul is sacred, and the
absence of desire is the highest merit. O king, life is a river whose
waters are the five senses, and whose crocodiles and sharks are desire
and anger. Making self-control thy raft, cross thou its eddies which are
represented by repeated births! Worshipping and gratifying friends that
are eminent in wisdom, virtue, learning, and years, he that asketh their
advice about what he should do and should not do, is never misled. One
should restrain one’s lust and stomach by patience; one’s hands and feet
by one’s eyes; one’s eyes and ears by one’s mind; and one’s mind and
words by one’s acts. That Brahmana who never omitteth to perform his
ablutions, who always weareth his sacred thread, who always attendeth to
the study of the Vedas, who always avoideth food that is unclean, who
telleth the truth and performeth acts in honour of his preceptor, never
falleth off from the region of Brahma. Having studied the Vedas, poured
libations into fire, performed sacrifices, protected subjects, sanctified
his soul by drawing weapons for protecting kine and Brahmanas, and died
on the field of battle, the Kshatriya attaineth to heaven. Having studied
the Vedas, and distributed in proper time, his wealth among Brahmanas,
Kshatriyas, and his own dependents, and inhaled the sanctified smoke of
the three kinds of fires, the Vaisya enjoyeth heavenly bliss in the other
world. Having properly worshipped Brahmanas, Kshatriyas, and Vaisyas in
due order, and having burnt his sins, by gratifying them, and then
peacefully casting off his body, the Sudra enjoyeth the bliss of heaven.
The duties of the four orders are thus set forth before thee. Listen now
to the reason of my speech as I discourse it. Yudhishthira, the son of
Pandu, is falling off from the duties of the Kshatriya order. Place him,
therefore, O king, in a position to discharge the duties of kings.’
“Dhritarashtra said, ‘It is even so as thou always teachest me. O amiable
one, my heart also inclineth that very way of which thou tellest me.
Although, however, I incline in my mind towards the Pandavas even as thou
teachest me to do, yet as soon as I come in contact with Duryodhana it
turneth off in a different way. No creature is able to avert fate.
Indeed, Destiny, I think, is certain to take its course; individual
exertion is futile.’”
SECTION XLI
(Sanat-sujata Parva)
“Dhritarashtra said, ‘If there is anything still left unsaid by thee, O
Vidura, say it then, as I am ready to listen to thee. The discourse is,
indeed, charming.’
“Vidura said, ‘O Dhritarashtra, O thou of the Bharata race, that ancient
and immortal Rishi Sanat-sujata who, leading a life of perpetual celibacy,
hath said that there is no Death,--that foremost of all intelligent
persons,--will expound to thee all the doubts, in thy mind, both
expressed and unexpressed.’
“Dhritarashtra said, ‘Dost thou not know what that immortal Rishi will
say unto me? O Vidura, do thou say it, if indeed, thou hast that degree
of wisdom.’
“Vidura said, ‘I am born in the Sudra order and, therefore, do not
venture to say more than what I have already said. The understanding,
however, of that Rishi leading a life of celibacy, is regarded by me to
be infinite. He that is a Brahmana by birth, by discoursing on even the
profoundest mysteries, never incurreth the censure of the gods. It is for
this alone that I do not discourse to thee, upon the subject.’
“Dhritarashtra said, ‘Tell me, O Vidura, how with this body of mine I can
meet with that ancient and immortal one?’”
Vaisampayana said, “Then Vidura began to think of that Rishi of rigid
vows. And knowing that he was thought of, the Rishi, O Bharata, showed
himself there. Vidura then received him with the rites prescribed by
ordinance. And when, having rested a while, the Rishi was seated at his
ease, Vidura addressed him, saying, ‘O illustrious one, there is a doubt
in Dhritarashtra’s mind which is incapable of being explained away by me.
It behooveth thee, therefore, to expound it, so that listening to thy
discourse, this chief of men may tide over all this sorrows, and to that
gain and loss, what is agreeable and what disagreeable, decrepitude and
death, fright and jealously, hunger and thirst, pride and prosperity,
dislike, sleep, lust and wrath, and decrease and increase may all be
borne by him!’”
SECTION XLII
Vaisampayana said, “Then the illustrious and wise king Dhritarashtra,
having applauded the words spoken by Vidura, questioned Sanat-sujata in
secret, desirous of obtaining the highest of all knowledge. And the king
questioned the Rishi saying, ‘O Sanat-sujata, I hear that thou art of the
opinion that there is no Death. Again it is said that the gods and the
Asuras, practise ascetic austerities in order to avoid death. Of these
two opinions, then, which is true?’
“Sanat-sujata said, ‘Some say, death is avertable by particular acts; in
others’ opinion there is no death; thou hast asked me which of these is
true. Listen to me, O king, as I discourse to thee on this, so that thy
doubts may be removed. Know, O Kshatriya, that both of these are true.
The learned are of opinion that death results from ignorance. I say that
ignorance is Death, and so the absence of ignorance (Knowledge) is
immortality. It is from ignorance that the Asuras became subject to
defeat and death, and it is from the absence of ignorance that the gods
have attained the nature of Brahman. Death doth not devour creatures like
a tiger; its form itself is unascertainable. Besides this, some imagine
Yama to be Death. This, however, is due to the weakness of the mind. The
pursuit of Brahman or self-knowledge is immortality. That (imaginary) god
(Yama) holdeth his sway in the region of the Pitris, being the source of
bliss to the virtuous and of woe to the sinful. It is at his command that
death in the form of wrath, ignorance, and covetousness, occurreth among
men. Swayed by pride, men always walk in unrighteous path. None amongst
them succeeds in attaining to his real nature. With their understanding
clouded, and themselves swayed by their passions, they cast off their
bodies and repeatedly fall into hell. They are always followed by their
senses. It is for this that ignorance receives the name of death. Those
men that desire the fruits of action when the time cometh for enjoying
those fruits, proceed to heaven, casting off their bodies. Hence they
cannot avoid death. Embodied creatures, from inability to attain the
knowledge of Brahman and from their connection with earthly enjoyments,
are obliged to sojourn in a cycle of re-births, up and down and around.
The natural inclination of man towards pursuits that are unreal is alone
the cause of the senses being led to error. The soul that is constantly
affected by the pursuit of objects that are unreal, remembering only that
with which it is always engaged, adoreth only earthly enjoyments that
surround it. The desire of enjoyments first killeth men. Lust and wrath
soon follow behind it. These three, viz., the desire of enjoyments, lust,
and wrath, lead foolish men to death. They, however, that have conquered
their souls, succeed by self-restraint, to escape death. He that hath
conquered his soul without suffering himself to be excited by his
ambitious desire, conquereth these, regarding them as of no value, by the
aid of self-knowledge. Ignorance, assuming the form of Yama, cannot
devour that learned man who controlled his desires in this manner. That
man who followeth his desires is destroyed along with his desires. He,
however, that can renounce desire, can certainly drive away all kinds of
woe. Desire is, indeed, ignorance and darkness and hell in respect of all
creatures, for swayed by it they lose their senses. As intoxicated
persons in walking along a street reel towards ruts and holes, so men
under the influence of desire, misled by deluding joys, run towards
destruction. What can death do to a person whose soul hath not been
confounded or misled by desire? To him, death hath no terrors, like a
tiger made of straw. Therefore, O Kshatriya, if the existence of desire,
which is ignorance, is to be destroyed, no wish, not even the slightest
one, is either to be thought of or pursued. That soul, which is in thy
body, associated as it is with wrath and covetousness and filled with
ignorance, that is death. Knowing that death arises in this way, he that
relies on knowledge, entertaineth no fear of death. Indeed, as the body
is destroyed when brought under the influence of death, so death itself
is destroyed when it comes under the influence of knowledge.’
“Dhritarashtra said, ‘The Vedas declare the emancipating capacity of
those highly sacred and eternal regions, that are said to be obtainable
by the regenerate classes by prayers and sacrifices. Knowing this, why
should not a learned person have recourse to (religious) acts?’ [3]
“Sanat-sujata said, ‘Indeed, he that is without knowledge proceedeth
thither by the path indicated by thee, and the Vedas also declare that
thither are both bliss and emancipation. But he that regardeth the
material body to be self, if he succeeds in renouncing desire, at once
attaineth emancipation (or Brahman). If, however, one seeketh
emancipation without renouncing desire, one must have to proceed along
the (prescribed) route of action, taking care to destroy the chances of
his retracing the routes that he hath once passed over.’[4]
“Dhritarashtra said, ‘Who is it that urgeth that Unborn and Ancient One?
If, again, it is He that is all this Universe in consequence of His
having entered everything (without desire as He is) what can be His
action, or his happiness? O learned sage, tell me all this truly.’[5]
“Sanat-sujata said, ‘There is great objection in completely identifying
(as here) the two that are different creatures always spring from the
union of Conditions (with what in its essence is without Conditions).
This view doth not detract from the supremacy of the Unborn and the
Ancient One. As for men, they also originate in the union of Conditions.
All this that appears is nothing but that everlasting Supreme Soul.
Indeed, the universe is created by the Supreme Soul itself undergoing
transformations. The Vedas do attribute this power (of
self-transformation) to the Supreme Soul. For the identity, again, of the
power and its possessor, both the Vedas and others are the authority.’[6]
“Dhritarashtra said, ‘In this world, some practise virtue, and some
renounce action or Karma (adopting what is called Sannyasa Yoga).
(Respecting those that practise virtue) I ask, is virtue competent to
destroy vice, or is it itself destroyed by vice?’
“Sanat-sujata said, ‘The fruits of virtue and of (perfect) inaction are
both serviceable in that respect (i.e., for procuring emancipation).
Indeed, both are sure means for the attainment of emancipation. The man,
however, that is wise, achieveth success by knowledge (inaction). On the
other hand, the materialist acquireth merit (by action) and (as the
consequence thereof) emancipation. He hath also (in course of his
pursuit) to incur sin. Having obtained again fruits of both virtue and
vice which are transitory, (heaven having its end as also hell in respect
of the virtuous and the sinful), the man of action becometh once more
addicted to action as the consequence of his own previous virtues and
vices. The man of action, however, who possesseth intelligence,
destroyeth his sins by his virtuous acts. Virtue, therefore, is strong,
and hence the success of the man of action.’
“Dhritarashtra said, ‘Tell me, according to their gradation, of those
eternal regions that are said to be attainable, as the fruits of their
own virtuous acts, by regenerate persons, engaged in the practice of
virtue. Speak unto me of others’ regions also of a similar kind. O
learned sire, I do not wish to hear of actions (towards which man’s heart
naturally inclineth, however interdicted or sinful they may be).’
“Sanat-sujata said, ‘Those regenerate persons that take pride in their
Yoga practices, like strong men in their own strength, departing hence,
shine in the region of Brahman. Those regenerate persons that proudly
exert in performing sacrifices and other Vedic rites, as the fruit of
that knowledge which is theirs, in consequence of those acts, freed from
this world, proceed to that region which is the abode of the deities.
There are others, again, conversant with the Vedas, who are of opinion
that the performance of the sacrifices and rites (ordained by the Vedas)
is obligatory (their non-performance being sinful). Wedded to external
forms, though seeking the development of the inner self (for they
practise these rites for only virtue’s sake and not for the
accomplishment of particular aims), these persons should not be regarded
very highly (although some respect should be theirs). Wherever, again,
food and drink worthy of a Brahmana are abundant, like grass and reeds in
a spot during the rainy season, there should the Yogin seek for his
livelihood (without afflicting the householder of scanty means); by no
means should he afflict his own self by hunger and thirst. In a place,
where there may be both inconvenience and danger to one, for one’s
aversion, to disclose one’s superiority, he that doth not proclaim his
superiority is better than he that doth. The food offered by that person
who is not pained at the sight of another disclosing his superiority, and
who never eateth without offering the prescribed share to Brahmanas and
guests, is approved by the righteous. As a dog oftentimes devoureth its
own evacuations to its injury, so those Yogins devour their own vomit who
procure their livelihood by disclosing their pre-eminence. The wise know
him for a Brahmana, who, living in the midst of kindred, wishes his
religious practices to remain always unknown to them. What other Brahmana
deserveth to know the Supreme Soul, that is unconditioned, without
attributes, unchangeable, one and alone, and without duality of any kind?
In consequence of such practices, a Kshatriya can know the Supreme Soul
and behold it in his own soul. He that regardeth the Soul to be the
acting and feeling Self,--what sins are not committed by that thief who
robbeth the soul of its attributes? A Brahmana should be without
exertion, should never accept gifts, should win the respect of the
righteous, should be quiet, and though conversant with the Vedas should
seem to be otherwise, for then only may he attain to knowledge and know
Brahman. They that are poor in earthly but rich in heavenly wealth and
sacrifices, become unconquerable and fearless, and they should be
regarded as embodiments of Brahman. That person even, in this world, who
(by performing sacrifices) succeedeth in meeting with the gods that
bestow all kinds of desirable objects (on performers of sacrifices), is
not equal to him that knoweth Brahman for the performer of sacrifices
hath to undergo exertions (while he that knoweth Brahman attaineth to Him
without such exertions). He was said to be really honoured, who,
destitute of actions, is honoured by the deities. He should never regard
himself as honoured who is honoured by others. One should not, therefore,
grieveth when one is not honoured by others. People act according to
their nature just as they open and shut their eyelids; and it is only the
learned that pay respect to others. The man that is respected should
think so. They again, in this world, that are foolish, apt to sin, and
adepts in deceit, never pay respect to those that are worthy of respect;
on the other hand, they always show disrespect to such persons. The
world’s esteem and asceticism (practices of Mauna), can never exist
together. Know that this world is for those that are candidates for
esteem, while the other world is for those that are devoted to
asceticism. Here, in this world, O Kshatriya, happiness (the world’s
esteem) resides in worldly prosperity. The latter, however, is an
impediment (to heavenly bliss). Heavenly prosperity, on the other hand,
is unattainable by one that is without true wisdom. The righteous say
that there are various kinds of gates, all difficult of being guarded,
for giving access to the last kind of prosperity. These are truth,
uprightness, modesty, self-control, purity of mind and conduct and
knowledge (of the Vedas). These six are destructive of vanity and
ignorance.’”
SECTION XLIII
“Dhritarashtra said, ‘What is the object of asceticism (mauna)? Of the
two kinds of mauna (viz., the restraining of speech and meditation),
which is approved by thee? O learned one, tell me the true aspect of
mauna. Can a person of learning attain to a state of quietude and
emancipation (moksha) by that mauna? O Muni, how also is asceticism
(mauna) to be practised here?’
“Sanat-sujata said, ‘Since the Supreme Soul cannot be penetrated by both
the Vedas and the mind, it is for this that Soul itself is called mauna.
That from which both the Vedic syllable Om and this one (ordinary sounds)
have arisen, that One, O king, is displayed as the Word.’
“Dhritarashtra said, ‘Is he that knoweth both the Rig and the Yajus
Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he
commiteth sins?’
“Sanat-sujata said, ‘I tell thee truly that the man that hath not
restrained his senses is not rescued from his sinful acts by either the
Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the
deceitful person living by deceit. On the other hand, like newfledged
birds forsaking their nest, the Vedas forsake such a person at the end.’
“Dhritarashtra said, ‘O thou that hast restrained thy senses, if, indeed,
the Vedas are not competent to rescue a person without the aid of virtue,
whence then is this delusion of the Brahmanas that the Vedas are always
destructive of sins?’
“Sanat-sujata said, ‘O magnanimous one, this universe hath sprung from
that Supreme Soul by the union of Conditions respecting name, form, and
other attributes. The Vedas also, pointing it out duly, declare the same,
and inculcate that the Supreme Soul and the universe are different and
not identical. It is for attaining to that Supreme Soul that asceticism
and sacrifices are ordained, and it is by these two that the man of
learning earneth virtue. Destroying sin by virtue, his soul is
enlightened by knowledge. The man of knowledge, by the aid of knowledge,
attaineth to the Supreme Soul. Otherwise, he that coveteth the four
objects of human pursuit, taking with him all that he doth here, enjoyeth
their fruits hereafter, and (as those fruits) are not everlasting cometh
back to the region of action (when the enjoyment is over). Indeed, the
fruits of ascetic austerities performed in this world have to be enjoyed
in the other world (as regards those persons who have not obtained the
mastery of their souls). As regards those Brahmanas employed in ascetic
practices (who have the mastery of their souls), even these regions are
capable of yielding fruits.’
“Dhritarashtra said, ‘O Sanat-sujata, how can ascetic austerities which
are all of the same kind, be sometimes successful and sometimes
unsuccessful? Tell us this in order that we may know it!’
“Sanat-sujata said, ‘That asceticism which is not stained by (desire and
other) faults is said to be capable of procuring emancipation, and is,
therefore, successful, while the asceticism that is stained by vanity and
want of true devotion is regarded as unsuccessful. All thy enquiries, O
Kshatriya, touch the very root of asceticism. It is by asceticism that
they that are learned, know Brahman and win immortality!’
“Dhritarashtra said, ‘I have listened to what thou hast said about
asceticism unstained by faults, and by which I have succeeded in knowing
an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is
stained by faults!’
“Sanat-sujata said, ‘O king, the twelve, including anger, as also the
thirteen kinds of wickedness, are the faults of asceticism that is
stained. Anger, lust, avarice, ignorance of right and wrong, discontent,
cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill
of others, are generally the faults of human beings. These twelve should
always be avoided by men. Any one amongst these can singly effect the
destruction of men, O bull among men. Indeed, every one of these wait for
opportunity in respect of men, like a hunter expectant of opportunities
in respect of deer. Assertion of one’s own superiority, desire of
enjoying others’ wives, humiliating others from excess of pride,
wrathfulness, fickleness, and refusing to maintain those worthy of being
maintained, these six acts of wickedness are always practised by sinful
men defying all dangers here and hereafter. He that regards the
gratification of lust to be one of life’s aims, he that is exceedingly
proud, he that grieves having given away, he that never spends money, he
that persecutes his subjects by exacting hateful taxes, he that delights
in the humiliation of others, and he that hates his own wives,--these
seven are others that are also called wicked. Righteousness, truth
(abstention from injury and truthfulness of speech), self-restraint,
asceticism, delight in the happiness of others, modesty, forbearance,
love of others, sacrifices, gifts, perseverance, knowledge of the
scriptures,--these twelve constitute the practices of Brahmanas. He that
succeeds in acquiring these twelve, becomes competent to sway the entire
earth. He that is endued with three, two, or even one, of these, should
be regarded of heavenly prosperity. Self-restraint, renunciation, and
knowledge of Self,--in these are emancipation. Those Brahmanas that are
endued with wisdom, say that these are attributes in which truth
predominates. Self-restraint is constituted by eighteen virtues. Breaches
and non-observance of ordained acts and omissions, falsehood, malice,
lust, wealth, love of (sensual) pleasure, anger, grief, thirst, avarice,
deceit, joy in the misery of others, envy, injuring others, regret,
aversion from pious acts, forgetfulness of duty, calumniating others, and
vanity--he that is freed from these (eighteen) vices is said by the
righteous to be self-restrained. The eighteen faults (that have been
enumerated) constitute what is called mada or pride. Renunciation is of
six kinds. The reverse of those six again are faults called mada. (The
faults, therefore, that go by the name of mada are eighteen and six). The
six kinds of renunciation are all commendable. The third only is
difficult of practice, but by that all sorrow is overcome. Indeed, if
that kind of renunciation be accomplished in practice, he that
accomplishes it overcomes all the pairs of contraries in the world.
“‘The six kinds of renunciation are all commendable. They are these: The
first is never experiencing joy on occasions of prosperity. The second is
the abandonment of sacrifices, prayers, and pious acts. That which is
called the third, O king, is the abandonment of desire or withdrawing
from the world. Indeed, it is in consequence of this third kind of
renunciation of desire, which is evidenced by the abandonment of all
objects of enjoyment (without enjoying them) and not their abandonment
after having enjoyed them to the fill, nor by abandonment after
acquisition, nor by abandonment only after one has become incompetent to
enjoy from loss of appetite. The fourth kind of renunciation consists in
this: One should not grieve nor suffer his self to be afflicted by grief
when one’s actions fail, notwithstanding one’s possession of all the
virtues and all kinds of wealth. Or, when anything disagreeable happens,
one feeleth no pain. The fifth kind of renunciation consists in not
soliciting even one’s sons, wives, and others that may all be very dear.
The sixth kind consists in giving away to a deserving person who
solicits, which act of gifts is always productive of merit. By these
again, one acquires the knowledge of Self. As regards this last
attribute, it involves eight qualities. These are truth, meditation,
distinction of subject and object, capacity for drawing inferences,
withdrawal from the world, never taking what belongeth to others, the
practices of Brahmacharya vows (abstinence), and non-acceptance (of
gifts).
“‘So also the attribute of mada (the opposite of dama or self-restraint)
hath faults which have all been indicated (in the scriptures). These
faults should be avoided. I have spoken (to thee) of renunciation and
self-knowledge. And as self-Knowledge hath eight virtues, so the want of
it hath eight faults. Those faults should be avoided. O Bharata, he that
is liberated from this five senses, mind, the past and the future,
becomes happy. O king, let thy soul be devoted to truth; all the worlds
are established on truth; indeed, self-control, renunciation, and
self-knowledge are said to have truth for their foremost attribute.
Avoiding (these) faults, one should practise asceticism here. The
Ordainer hath ordained that truth alone should be the vow of the
righteous. Asceticism, that is dissociated from these faults and endued
with these virtues, becomes the source of great prosperity. I have now
briefly told this about that sin-destroying and sacred subject which
thou hadst asked me and which is capable of liberating a person from
birth, death, and decrepitude.’
“Dhritarashtra said, ‘With Akhyana (Puranas) as their fifth, the Vedas
declare the Supreme Soul to be this universe consisting of mobile and
immobile things. Others regard four God-heads; and others three; others
again regard two; and others only one; and others regard Brahman alone as
the sole existent object (there being nothing else possessing a separate
existence). Amongst these, which should I know to be really possessed of
the knowledge of Brahman.’
“Sanat-sujata said, ‘There is but one Brahman which is Truth’s self. It is
from ignorance of that One, that god-heads have been conceived to be
diverse. But who is there, O king, that hath attained to Truth’s self or
Brahman? Man regardeth himself wise without knowing that One Object of
knowledge, and from desire of happiness is engaged in study and the
practices of charity and sacrifices. They have deviated from Truth
(Brahman) and entertain purposes corresponding (with their state) and
hence relying on the truth of Vedic texts thereof perform sacrifices.
Some perform (or attain the object of) sacrifices by the mind
(meditation), some by words (recitation of particular prayers, or Yapa);
and some by acts (actual consummation of the Yatishtoma and other costly
rites). The person, however, who seeketh Brahman through Truth, obtaineth
his desired objects at home. When however, one’s purposes become abortive
(through absence of knowledge of Self), one should adopt vows of silence
and such like, called Dikshavrata. Indeed, Diksha cometh from the root
Diksha, meaning the observance of vows. As regards those that have
knowledge of Self, with them Truth is the highest object of pursuit.’
“‘The fruits of knowledge are visible; asceticism yieldeth fruits
hereafter. A Brahmana who (without knowledge and asceticism) hath only
read much should only be known as a great reader. Therefore, O Kshatriya,
never think that one can be a Brahman (Brahman-knowing) by only reading
the scriptures. He, on the other hand, should be known by thee to be
possessed of the knowledge of the Brahman who doth not deviate from
Truth. O Kshatriya, the verses that were recited by Atharvan to a
conclave of great sages, in days of old, are known by the name of
Chhandas. They are not be regarded as acquainted with the Chhandas who
have only read through the Vedas, without having attained to the
knowledge of Him who is known through the Vedas. The Chhandas, O best of
men, become the means of obtaining Brahman independently and without the
necessity of anything foreign. They cannot be regarded as acquainted with
the Chhandas who are acquainted only with the modes of sacrifice enjoined
in the Vedas. On the other hand, having waited upon those that are
acquainted with the Vedas, have not the righteous attained to the Object
that is knowable by the Vedas? There is none who hath truly caught the
sense of the Vedas or there may be some who have, O king, caught the
sense. He that hath only read the Vedas, doth not know the Object
knowable by them. He, however, that is established in Truth, knows the
Object knowable by the Vedas. Amongst those faculties which lead to
perception of the body as the acting agent, there is none by which true
knowledge may be acquired. By the mind alone one cannot acquire the
knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth
what is Not-self. He, on the other hand, that knoweth only what is
Not-self, doth not know Truth. He, again, that knoweth the proofs,
knoweth also that which is sought to be proved. But what that Object in
its nature is (which is sought to be proved) is not known to either the
Vedas or those that are acquainted with the Vedas. For all that, however,
those Brahmanas that are (truly) acquainted with the Vedas succeed in
obtaining a knowledge of the Object knowable (by the Vedas) through the
Vedas. As the branch of a particular tree is sometimes resorted to for
pointing out the lunar digit of the first day of the lighted fortnight so
the Vedas are used for indicating the highest attributes of the Supreme
Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who
expoundeth the doubts of others, having himself mastered all his own
doubts, and who is possessed of the knowledge of Self. One cannot find
what the Soul is by seeking in the East, the South, the West, the North,
or in the subsidiary directions or horizontally. Very rarely can it be
found in him who regardeth this body to be the Self. Beyond the conception
of even the Vedas, the man of Yoga-meditation only can behold the Supreme.
Completely restraining all thy senses and thy mind also seek thou that
Brahman which is known to reside in thy own Soul. He is not a Muni who
practiseth only Yoga-meditation; nor he who liveth only in the woods
(having retired from the world). He, however, is a Muni and is superior
to all who knoweth his own nature. In consequence of one’s being able to
expound every object (Vyakarana), one is said to be endued with universal
knowledge (Vaiyakarana); and, indeed, the science itself is called
Vyakarana owing to its being able to expound every object to its very
root (which is Brahman). The man who beholdeth all the regions as present
before his eyes, is said to be possessed of universal knowledge. He that
stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a
Brahmana possesseth universal knowledge. A Kshatriya also, that
practises such virtues, may behold Brahman. He may also attain to that
high state by ascending step by step, according to what is indicated in
the Vedas. Knowing it for certain, I tell thee this.’”
SECTION XLIV
“Dhritarashtra said, ‘Excellent, O Sanat-sujata, as this thy discourse
is, treating of the attainment of Brahman and the origin of the universe.
I pray thee, O celebrated Rishi, to go on telling me words such as these,
that are unconnected with objects of worldly desire and are, therefore,
rare among men.’
“Sanat-sujata said, ‘That Brahman about which thou askest me with such
joy is not to be attained soon. After (the senses have been restrained
and) the will hath been merged in the pure intellect, the state that
succeeds in is one of utter absence of worldly thought. Even that is
knowledge (leading to the attainment of Brahman). It is attainable only
by practising Brahmacharya.’
“Dhritarashtra said, ‘Thou sayest that the knowledge of Brahman dwelleth
of itself in the mind, being only discovered by Brahmacharya; that is
dwelling in the mind, it requires for its manifestation no efforts (such
as are necessary for work) being manifested (of itself) during the
seeking (by means of Brahmacharya). How then is the immortality
associated with the attainment of Brahman?’
“Sanat-sujata said, ‘Though residing in and inherent to the mind, the
knowledge of Brahman is still unmanifest. It is by the aid of the pure
intellect and Brahmacharya that that knowledge is made manifest. Indeed,
having attained to that knowledge, Yogins forsake this world. It is
always to be found among eminent preceptors. I shall now discourse to
thee on that knowledge.’
“Dhritarashtra said, ‘What should be the nature of that Brahmacharya by
which the knowledge of Brahman might be attained without much difficulty?
O regenerate one, tell me this.’
“Sanat-sujata said, ‘They, who, residing in the abodes of their
preceptors and winning their good will and friendship, practise
Brahmacharya austerities, become even in this world the embodiments of
Brahman and casting off their bodies are united with the Supreme Soul.
They that in this world desirous of obtaining the state of Brahman,
subdue all desires, and endued as they are with righteousness, they
succeed in dissociating the Soul from the body like a blade projected
from a clump of heath. The body, O Bharata, is created by these, viz.,
the father and the mother; the (new) birth, however, that is due to the
preceptor’s instructions is sacred, free from decrepitude, and immortal.
Discoursing upon Brahman and granting immortality, he who wraps all
persons with (the mantle of) truth, should be regarded as father and
mother; and bearing in mind the good he does, one should never do him any
injury. A disciple must habitually salute his preceptor with respect, and
with purity (of body and mind) and well-directed attention, he must
betake to study. He must not consider any service as mean, and must not
harbour anger. Even this is the first step of Brahmacharya. The practices
of that disciple who acquires knowledge by observing the duties ordained
for one of his class are regarded also as the first step of Brahmacharya.
A disciple should, with his very life and all his possessions, in
thought, word and deed, do all that is agreeable to the preceptor. This
is regarded as the second step of Brahmacharya. He should behave towards
his preceptor’s wife and son also in the same way as towards his
preceptor himself. This also is regarded as the second step of
Brahmacharya. Bearing well in mind what has been done to him by the
preceptor, and understanding also its object, the disciple should, with a
delighted heart think,--I have been taught and made great by him. This is
the third step of Brahmacharya. Without requiring the preceptor by
payment of the final gift, a wise disciple must not betake to another
mode of life; nor should he say or even think of in his mind,--I make
this gift. This is the fourth step of Brahmacharya. He attaineth the
first step of (knowledge of Brahman which is) the object of Brahmacharya
by aid of time; the second step, through the preceptor’s prelections; the
third, by the power of his own understanding; and finally, the fourth, by
discussion. The learned have said that Brahmacharya is constituted by the
twelve virtues, the Yoga-practices are called its Angas, and perseverance
in Yoga-meditation is called its Valam and one is crowned with success in
this in consequence of the preceptor’s aid and the understanding of the
sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn,
should all be given to the preceptor. It is thus that the preceptor
obtaineth his highly praise-worthy livelihood. And thus also should the
disciple behave towards the preceptor’s son. Thus stationed (in
Brahmacharya), the disciple thriveth by all means in this world and
obtaineth numerous progeny and fame. Men also from all directions shower
wealth upon him; and many people come to his abode for practising
Brahmacharya. It is through Brahmacharya of this kind that the celestials
attained to their divinity, and sages, highly blessed and of great
wisdom, have obtained the region of Brahman. It is by this that the
Gandharvas and the Apsaras acquired such personal beauty, and it is
through Brahmacharya that Surya riseth to make the day. As the seekers of
the philosopher’s stone derive great happiness when they obtain the
object of their search those mentioned above (the celestials and others),
on completing their Brahmacharya, derive great happiness in consequence
of being able to have whatever they desire. He, O king, who devoted to
the practice of ascetic austerities, betaketh himself to Brahmacharya in
its entirety and thereby purifieth his body, is truly wise, for by this
he becometh like a child (free from all evil passions) and triumpheth
over death at last. Men, O Kshatriya, by work, however pure, obtain only
worlds that are perishable; he, however, that is blessed with Knowledge,
attaineth, by the aid of that Knowledge, to Brahman which is everlasting.
There is no other path (than Knowledge or the attainment of Brahman)
leading to emancipation.’
“Dhritarashtra said, ‘The existence of Brahman, thou sayest, a wise man
perceiveth in his own soul. Now, is Brahman white, or red, or black or
blue, or purple? Tell me what is the true form and colour of the
Omnipresent and Eternal Brahman?’
“Sanat-sujata said, ‘Indeed, Brahman as (perceived) may appear as white,
red, black, brown, or bright. But neither on the earth, nor in the sky,
nor in the water of the ocean, is there anything like it, Neither in the
stars, nor in lightning, nor in the clouds, is its form to be seen, nor
is it visible in the atmosphere, nor in the deities, nor in the moon, nor
in the sun. Neither in the Riks, nor among the Yajus, nor among the
Atharvans, nor in the pure Samans, it is to be found. Verily, O king, it
is not to be found in Rathantara or Varhadratha, nor in great sacrifices.
Incapable of being compassed and lying beyond the reach of the limited
intellect, even the universal Destroyer, after the Dissolution, is
himself lost in it. Incapable of being gazed at, it is subtle as the edge
of the razor, and grosser than mountains. It is the basis upon which
everything is founded; it is unchangeable; it is this visible universe
(omnipresent); it is vast; it is delightful; creatures have all sprung
from it and are to return to it. Free from all kinds of duality, it is
manifest as the universe and all-pervading. Men of learning say that it
is without any change, except in the language used to describe it. They
are emancipated that are acquainted with That in which this universe is
established.’”
SECTION XLV
“Sanat-sujata said, ‘Sorrow, anger, covetousness, lust, ignorance,
laziness, malice, self-importance, continuous desire of gain, affection,
jealousy and evil speech,--these twelve, O monarch, are grave faults that
are destructive of men’s lives. Each of these, O monarch, wait for
opportunities to seize mankind. Afflicted by them, men lose their senses
and commit sinful acts. He that is covetous, he that is fierce, he that
is harsh of speech, he that is garrulous, he that is given to nursing
anger, he that is boastful,--these six of wicked disposition, on
obtaining wealth, cannot treat others with courtesy. He that regardeth
sensual gratification as the end of life, he that is self-conceited, he
that boasteth having made a gift, he that never spendeth, he that is weak
in mind, he that is given to self-admiration, and he that hateth his own
wife,--these seven are counted as wicked men of sinful habits.
Righteousness, truth, asceticism, self-restraint, contentment, modesty,
renunciation, love of others, gift, acquaintance with the scriptures,
patience, and forgiveness,--these twelve are the practices of a Brahmana.
He that doth not fall off from these twelve, may sway the entire earth.
He that is endued with three, or two, or even one, of these, doth never
regard anything as his own to the exclusion of others. Self-restraint,
renunciation, and knowledge,--in these reside emancipation. These are the
attributes of Brahmanas endued with wisdom and regarding Brahman as the
highest of all objects of attainment. True or false, it is not laudable
for a Brahmana to speak ill of others; they that do this have hell for
their abode. Mada hath eighteen faults which have not yet been enumerated
by me. They are ill-will towards others, throwing obstacles in the way of
virtuous acts, detraction, falsehood in speech, lust, anger, dependence,
speaking ill of others, finding out the faults of others for report,
waste of wealth, quarrel, insolence, cruelty to living creatures, malice,
ignorance, disregard of those that are worthy of regard, loss of the
senses of right and wrong, and always seeking to injure others. A wise
man, therefore, should not give way to mada, for the accompaniments of
mada are censurable. Friendship is said to possess six indications:
firstly, friends delight in the prosperity of friends, and secondly, are
distressed at their adversity. If any one asketh for anything which is
dear to his heart, but which should not be asked for, a true friend
surely giveth away even that. Fourthly, a true friend who is of a
righteous disposition, when asked, can give away his very prosperity, his
beloved sons, and even his own wife. Fifthly, a friend should not dwell
in the house of a friend, on whom he may have bestowed everything, but
should enjoy what he earneth himself. Sixthly, a friend stoppeth not to
sacrifice his own good (for his friend). The man of wealth who seeketh to
acquire those good qualities, and who becometh charitable and righteous
restraineth his five senses from their respective objects. Such restraint
of the senses is asceticism. When it groweth in degree, it is capable of
winning regions of bliss hereafter (unlike knowledge which leadeth to
success even here). They that have fallen off from patience (and are
incapable, therefore, of attaining to Knowledge) acquire such asceticism
in consequence of the purpose they entertain, viz., the attainment of
bliss in the high regions hereafter. In consequence of his ability to
grasp that Truth (Brahman) from which sacrifices flow, the Yogin is
capable of performing sacrifices by the mind. Another performeth
sacrifices by Words (Yapa) and another by Work. Truth (Brahman) resides
in him who knoweth Brahman as vested with attributes. It dwelleth more
completely in him who knoweth Brahman as divested of attributes. Listen
now to something else from me. This high and celebrated philosophy should
be taught (to disciples). All other systems are only a farrago of words.
The whole of this (universe) is established in this Yoga-philosophy. They
that are acquainted with it are not subjected to death. O king, one
cannot, by Work, however well-accomplished, attain to Truth (Brahman).
The man that is destitute of knowledge even if he poureth homa libations
or performeth sacrifices, can never, by Work, O king, attain to
immortality (emancipation). Nor doth he enjoy great happiness at the end.
Restraining all the external senses and alone, one should seek Brahman.
Giving up Work, one should not exert mentally. One should also (while
thus engaged) avoid experiencing joy at praise or anger at blame. O
Kshatriya, by conducting himself in this way according to the successive
steps indicated in the Vedas, one may, even here, attain to Brahman.
This, O learned one, is all that I tell thee.’”
SECTION XLVI
“Sanat-sujata said, ‘The primary Seed (of the universe), called
Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with
effulgence. It leadeth the senses, and it is in consequence of that Seed
that Surya shineth. That Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). It is in consequence of that Seed (which is
Joy’s self) that Brahman becomes capable of Creation and it is through it
that Brahman increaseth in expansion. It is that Seed which entering into
luminous bodies giveth light and heat. Without deriving its light and
heat from any other thing it is self-luminous, and is an object of terror
to all luminous bodies. The Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). The body composed of the five grosser
elements, that are themselves sprung from the five subtler ones,--the
latter, in their turn, originating in one homogeneous substance called
Brahman--is upheld (realised) in consciousness by both the creature-Soul
endued with life and Iswara. (These two, during sleep and the universal
dissolution, are deprived of consciousness). Brahman on the other hand,
which is never bereft of consciousness, and which is the Sun’s Sun,
upholdeth both these two and also the Earth and the Heaven. The Eternal
One endued with Divinity is beheld by Yogins (by their mental eye). The
Seed upholdeth the two gods, the Earth and the Heaven, the Directions,
and the whole Universe. It is from that Seed that directions (points of
the compass) and rivers spring, and the vast seas also have derived their
origin. The Eternal One endued with Divinity is beheld by Yogins (by
their mental eye). The body is like a car destined to destruction. Its
acts, however, are undying. Tied to the wheels of that car (which are
represented by the acts of past lives), the senses, that are as steeds,
lead, through the region of consciousness, the man of wisdom towards that
Increate and Unchangeable One, that One endued with Divinity is beheld by
Yogins (by their mental eye). The form of that One cannot be displayed by
any comparison. None ever beholdeth Him by the eye. They that know him by
the rapt faculties, the mind, and the heart, become freed from death. The
Eternal One endued with Divinity is beheld by Yogins (by their mental
eye). The stream of illusion is terrible; guarded by the gods, it hath
twelve fruits. Drinking of its waters and beholding many sweet things in
its midst, men swim along it to and fro. This stream flows from that
Seed. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). Destined to sojourn to and fro, the creature-Soul, having
reflected enjoyeth (in the other world) only half of the fruits of his
acts. It is that creature-Soul which is Iswara, pervading everything in
the universe. It is Iswara that hath ordained sacrifices. That Eternal
One endued with Divinity is beheld by Yogins (by their mental eye). Souls
divested of accidents, resorting to Avidya, which is like unto a tree of
golden foliage, assume accidents, and take births in different orders
according to their propensities. That Eternal One endued with Divinity
(in Whom all those Souls are united) is beheld by Yogins (by their mental
eye). Accidents (which coming in contact with Brahman make the latter
assume many forms) raise the universe in its Fulness from that Brahman
which is full. Those accidents also, in their Fulness, arise from Brahman
in its Fulness. When one succeeds in dispelling all accidents from
Brahman which is ever Full, that which remains is Brahman in its Fulness.
That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). It is from that Seed that the five elements have arisen, and
it is in it that the power resideth for controlling them. It is from that
Seed that both the consumer and the consumed (called Agni and Soma) have
sprung, and it is in it that the living organisms with the senses rest.
Everything should be regarded to have sprung from it. That Seed called in
the Vedas TATH (Tad), we are unable to describe. That Eternal One endued
with Divinity is beheld by Yogins (by their mental eye). The vital air
called Apana is swallowed up by the Air called Prana; Prana is swallowed
up by the Will, and the Will by the Intellect, and the Intellect by the
Supreme Soul. That Eternal One endued with Divinity is beheld by Yogins
(by their mental eye). The Supreme Soul endued with four legs, called
respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan,
treading above the unfathomable ocean of worldly affairs doth not put
forth one leg that is hid deep. Unto him that beholdeth that leg (viz.,
Turiya) as put forth for the purpose of guiding the other three, both
death and emancipation are the same. That Eternal One endued with
Divinity is beheld by Yogins (by their mental eye). Of the measure of the
thumb, ever Full, and different from this eternal organism, coming in
contact with the Vital airs, the Will, the Intellect, and the ten Senses,
it moveth to and fro. That Supreme Controller, worthy of reverential
hymns, capable of everything when vested with accidents and the prime
cause of everything, is manifest as Knowledge in creature-Souls. Fools
alone do not behold him; that Eternal One endued with Divinity is beheld
by Yogins (by their mental eye). Among individuals there are those that
have obtained the mastery of their minds, and those that have not. Yet in
all men the Supreme Soul may be seen equally. Indeed, it resideth equally
in him that is emancipate and in him that is not, with only this
difference that they that are emancipate obtain honey flowing in a thick
jet. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). When one maketh life’s Sojourn, having attained to the
knowledge of Self and Not-Self, then it matters little whether his
Agni-hotra is performed or not. O monarch, let not such words as “I am
thy servant” fall from their lips. The Supreme Soul hath another name,
viz., Pure Knowledge. They only that have restrained their minds obtain
Him. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). Even such is He. Illustrious and Full, all living creatures
are merged into Him. He that knoweth that embodiment of Fullness
attaineth to his object (emancipation) even here. That Eternal One endued
with Divinity is beheld by Yogins (by their mental eye). That which
flieth away stretching forth thousands of wings, yea, if endued with the
speed of the mind, must yet come back to the Central Spirit within the
living organism (in which the most distant things reside). (That Eternal
One endued with Divinity) is beheld by Yogins (by their mental eye). His
form cannot be an object of sight. They only, that are of pure hearts,
can behold him. When one seeketh the good of all, succeedeth in
controlling his mind, and never suffereth his heart to be affected by
grief, then he is said to have purified his heart. Those again that can
abandon the world and all its cares, become immortal. (That Supreme Soul
which is undying),--that Eternal One endued with Divinity--is beheld by
Yogins (by their mental eye). Like serpents concealing themselves in
holes, there are persons who following the dictates of their preceptors,
or by their own conduct conceal their vices from scrutiny’s gaze. They
that are of little sense are deceived by these. In fact, bearing
themselves outwardly without any impropriety, these deceive their victims
for leading them to hell. (Him, therefore, who may be attained by
companionship with persons of the very opposite class), that Eternal One
endued with Divinity--is beheld by Yogins (by their mental eye). He that
is emancipate thinks,--this transitory organism can never make me liable
to joy and grief and the other attributes inhering to it: nor can there
be, in my case, anything like death and birth: and, further, when
Brahman, which hath no opposing force to contend against and which is
alike in all times and all places, constitutes the resting-place of both
realities and unrealities, how can emancipation be mine? It is I alone
that am the origin and the end of all causes and effects.--(Existing in
the form of I or Self) that Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). The Brahman-knowing person, who is equal
unto Brahman itself, is neither glorified by good acts nor defiled by bad
ones. It is only in ordinary men that acts, good or bad, produce
different results. The person that knoweth Brahman should be regarded as
identical with Amrita or the state called Kaivalya which is incapable of
being affected by either virtue or vice. One should, therefore, disposing
his mind in the way indicated, attain to that essence of sweetness
(Brahman). That Eternal One endued with Divinity is beheld by Yogins (by
their mental eye). Slander grieveth not the heart of the person that
knoweth Brahman not the thought--I have not studied (the Veda), or, I
have not performed my Agni-hotra. The knowledge of Brahman soon imparteth
to him that wisdom which they only obtain who have restrained their mind.
(That Brahman which freeth the Soul from grief and ignorance)--that
Eternal One endued with Divinity--is beheld by Yogins (by their mental
eye). He, therefore, that beholdeth his own Self in everything, hath no
longer to grieve, for they only have to grieve who are employed in
diverse other occupations of the world. As one’s purposes (appeasing
thirst, etc.) may be served in a well as in a large reservoir or vast
expanse, so the various purposes of the Vedas may all be derivable by him
that knoweth the Soul. Dwelling in the heart, and of the measure of the
thumb, that illustrious One--the embodiment of Fullness--is not an object
of sight. Unborn he moveth, awake day and night. He that knoweth him,
becometh both learned and full of joy. I am called the mother and father.
I am again the son. Of all that was, and of all that we will be, I am the
Soul. O Bharata, I am the old grandsire, I am the father, I am the son.
Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul
is the cause of my birth and procreation. I am the warp and woof of the
universe. That upon which I rest is indestructible. Unborn I move, awake
day and night. It is I knowing whom one becometh both learned and full of
joy. Subtler than the subtle, of excellent eyes capable of looking into
both the past and the future, Brahman is awake in every creature. They
that knows Him know that Universal Father dwelleth in the heart of every
created thing!’”
SECTION XLVII
“Vaisampayana said, ‘Thus conversing with Sanat-sujata and the learned
Vidura, the king passed that night. And after the night had passed away,
all the princes and chiefs, entered the court-hall with joyous hearts and
desirous of seeing that Suta (who had returned). And anxious to hear the
message of Partha’s, fraught with virtue and profit, all the kings with
Dhritarashtra at their head, went to that beautiful hall. Spotlessly
white and spacious, it was adorned with a golden floor. And effulgent as
the moon and exceedingly beautiful, it was sprinkled over with
sandal-water. And it was spread over with excellent seats made of gold
and wood, and marble and ivory. And all the seats were wrapped with
excellent covers. And Bhishma and Drona and Kripa and Salya, and
Kritavarman and Jayadratha, and Aswatthaman and Vikarna, and Somadatta
and Vahlika and Vidura of great wisdom and Yuyutsu, the great
car-warrior,--all these heroic kings in a body, O bull among the
Bharatas, having Dhritarashtra at their head, entered that hall of great
beauty. And Dussasana and Chitrasena, and Sakuni, the son of Suvala, and
Durmukha and Dussaha, Karna and Uluka and Vivinsati,--these also, with
Duryodhana, the wrathful king of the Kurus, at their head, entered that
hall, O monarch, like the celestials forming the train of Sakra himself.
And filled with these heroes possessed of arms like maces of iron, that
hall looked, O king, like a mountain-cave filled with lions. And all
these mighty bowmen, endued with great energy and blazing, with solar
effulgence, entering the hall, seated themselves on those beautiful
seats. And after all those kings, O Bharata, had taken their seats, the
orderly-in-waiting announced the arrival of the Suta’s son, saying,
“Yonder cometh the car that was despatched to the Pandavas. Our envoy
hath returned quickly, by the aid of well-trained steeds of the Sindhu
breed.” And having approached the place with speed and alighted from the
car, Sanjaya adorned with ear-rings entered that hall full of high-souled
kings. And the Suta said, “Ye Kauravas, know that having gone to the
Pandavas I am just returning from them. The sons of Pandu offer their
congratulations to all the Kurus according to the age of each. Having
offered their respects in return, the sons of Pritha have saluted the
aged ones, and those that are equal to them in years, and those also that
are younger, just as each should, according to his years, be saluted.
Listen, ye kings, to what I, instructed before by Dhritarashtra, said to
the Pandavas, having gone to them from this place.”’”
SECTION XLVIII
“Dhritarashtra said, ‘I ask thee, O Sanjaya, in the presence of my boy
and of these kings, what words were said by the illustrious Dhananjaya of
might that knoweth no diminution,--that leader of warriors,--that
destroyer of the lives of the wicked?’
“Sanjaya said, ‘Let Duryodhana listen to the words which the high-souled
Arjuna, eager for fight, uttered, with Yudhishthira’s sanction and in the
hearing of Kesava. Fearless (in battle) and conscious of the might of his
arms, the heroic Kiritin, eager for fight, spoke thus unto me in the
presence of Vasudeva, “Do thou, O suta, say unto Dhritarashtra’s son, in
the presence of all the Kurus, and also in the hearing of that Suta’s
son, of foul tongue and wicked soul, of little sense, stupid reason, and
of numbered days, who always desires to fight against me, and also in the
hearing of those kings assembled for fighting against the Pandavas, and
do thou see that all the words now uttered by me are heard well by that
king with his counsellors.” O monarch, even as the celestials eagerly
listen to the words of their chief armed with the thunderbolt, so did the
Pandavas and the Srinjayas listen to those words of grave import
uttered by Kiritin. Just these are the words spoken by Arjuna, the
wielder of Gandiva, eager for the fight and with eyes red as the lotus,
“If Dhritarashtra’s son doth not surrender to king Yudhishthira of the
Ajamida race, his kingdom, then (it is evident) there must be some sinful
act committed by the sons of Dhritarashtra, whose consequences are yet
unreaped by them, for it can be nothing else when they desire battle with
Bhimasena and Arjuna, and the Aswins and Vasudeva and Sini’s son, and
Dhrishtadyumna infallible in arms, and Sikhandin, and Yudhishthira, who
is like Indra himself and who can consume heaven and earth by merely
wishing them ill. If Dhritarashtra’s son desireth war with these, then
will all objects of the Pandavas be accomplished. Do not, therefore,
propose peace for the sons of Pandu, but have war if thou likest. That
bed of woe in the woods which was Yudhishthira’s when that virtuous son
of Pandu lived in exile. Oh, let a more painful bed than that, on the
bare earth, be now Duryodhana’s and let him lie down on it, as his last,
deprived of life. Win thou over those men that were ruled by the wicked
Duryodhana of unjust conduct to the side of Pandu’s son endued with
modesty and wisdom and asceticism and self-restraint and valour and might
regulated by virtue. Endued with humility and righteousness, with
asceticism and self-restraint and with valour regulated by virtue, and
always speaking the truth, our king, though afflicted by numerous
deceptions, hath forgiven all and hath patiently borne great wrongs. When
the eldest son of Pandu, of soul under proper control, will indignantly
dart at the Kurus his terrible wrath accumulated for years, then will the
son of Dhritarashtra repent for this war. As a blazing fire burning all
around consumeth dry grass in the hot season, so will Yudhishthira,
inflamed with wrath, consume the Dhritarashtra host by glance alone of
his eye. When Dhritarashtra’s son will behold Bhimasena, that wrathful
Pandava of terrific impetus, stationed on his car, mace in hand, vomiting
the venom of his wrath, then will Duryodhana repent for this war. Indeed,
when he will behold Bhimasena, who always fighteth in the van, accoutred
in mail, scarcely capable of being looked at even by his own followers
felling hostile heroes and devastating the enemy’s ranks like Yama
himself, then will the exceedingly vain Duryodhana recollect these words.
When he will behold elephants, looking like mountain-peaks, felled by
Bhimasena, blood flowing their broken heads like water from broken casks,
then will Dhritarashtra’s son repent for this war. When falling upon the
sons of Dhritarashtra the fierce Bhima of terrible mien, mace in hand,
will slaughter them, like a huge lion falling upon a herd of kine, then
will Duryodhana repent for this war. When the heroic Bhima undaunted even
in situations of great danger and skilled in weapons--when that grinder of
hostile hosts in battle,--mounted on his car, and alone will crush by his
mace crowds of superior cars and entire ranks of infantry, seize by his
nooses strong as iron, the elephants of the hostile army, and mow down
the Dhritarashtra’s host, like a sturdy woodsman cutting a forest down
with an axe, then will Dhritarashtra’s son repent for this war. When he
will behold the Dhartarashtra’s host consumed like a hamlet full of
straw-built huts by fire, or a field of ripe corn by lightning,--indeed
when he will behold his vast army scattered, its leaders slain, and men
running away with their back towards the field afflicted with fear, and
all the warriors, humbled to the dust, being scorched by Bhimasena with
the fire of his weapons,--then will the son of Dhritarashtra repent for
this war. When Nakula, that warrior of wonderful feats, that foremost of
all car-warriors, dexterously shooting arrows by hundreds, will mangle
the car-warriors of Duryodhana, then will the son of Dhritarashtra repent
for this war. Accustomed to enjoy all the comforts and luxuries of life,
when Nakula, recollecting that bed of woe on which he had slept for a
long time in the woods, will vomit the poison of his wrath like an angry
snake, then will the son of Dhritarashtra repent for this war. Ready to
lay down their very lives, the (allied) monarchs, O Suta, urged to battle
by king Yudhishthira the just, will furiously advance on their
resplendent cars against the (hostile) army. Beholding this, the son of
Dhritarashtra will certainly have to repent. When the Kuru prince will
behold the five heroic sons of (Draupadi), tender in years but not in
acts, and all well-versed in arms, rush, reckless of their lives, against
the Kauravas, then will that son of Dhritarashtra repent for this war.
When bent upon carnage Sahadeva, mounted on his car of noiseless wheels,
and motion incapable of being obstructed, and set with golden stars, and
drawn by well-trained steeds, will make the heads of monarchs roll on the
field of battle with volleys of arrows,--indeed, beholding that warrior
skilled in weapons, seated on his car in the midst of that frightful
havoc, turning now to the left and now to the right and falling upon the
foe in all directions, then will the son of Dhritarashtra repent for this
war. Indeed, when the modest but mighty Sahadeva, skilled in battle,
truthful, conversant with all the ways of morality, and endued with great
activity and impetuousness, will fall upon the son of Gandhari in fierce
encounter and rout all his followers, then will the son of Dhritarashtra
repent for this war. When he will behold the sons of Draupadi, those
great bowmen, those heroes skilled in weapons and well-versed in all the
ways of chariot-fighting, dart at the foe like snakes of virulent poison,
then will the son of Dhritarashtra repent for this war. When that slayer
of hostile heroes, Abhimanyu, skilled in arms like Krishna himself, will
overpower the foe showering upon them, like the very clouds, a thick
downpour of arrows, then will the son of Dhritarashtra repent for this
war. Indeed, when he will behold that son of Subhadra, a child in years
but not in energy, skilled in weapons and like unto Indra himself,
falling like Death’s self upon the ranks of the foe, then will the son of
Dhritarashtra repent for this war. When the youthful Prabhadrakas, endued
with great activity, well-versed in battle, and possessed of the energy
of lions will overthrow the sons of Dhritarashtra with all their troops,
then will Duryodhana repent for this war. When those veteran car-warriors
Virata and Drupada will assail, at the head of their respective
divisions, the sons of Dhritarashtra and their ranks, then will
Duryodhana repent for this war. When Drupada, skilled in weapons, and
seated on his car, desirous of plucking the heads of youthful warriors,
will wrathfully strike them off with arrows shot from his bow, then will
the son of Dhritarashtra repent for this war. When that slayer of hostile
heroes, Virata will penetrate into the ranks of the foe, grinding all
before him with the aid of his Matsya warriors of cool courage, then will
the son of Dhritarashtra repent for this war. When he will behold in the
very van the eldest son of the Matsya king, of cool courage and collected
mien, seated on his car and accoutred in mail on behalf of the Pandavas,
then will the son of Dhritarashtra repent for this war. I tell thee
truly that when that foremost of Kaurava heroes, the virtuous son of
Santanu, will be slain in battle by Sikhandin, then all our foes, without
doubt, will perish. Indeed, when, overthrowing numerous car-warriors,
Sikhandin, seated on his own well-protected car, will proceed towards
Bhishma, crushing multitudes of (hostile) cars by means of his own
powerful steeds, then will the son of Dhritarashtra repent for this war.
When he will behold Dhrishtadyumna unto whom Drona hath imparted all the
mysteries of the science of weapons, stationed in splendour in the very
van of the Srinjaya ranks, then will the son of Dhritarashtra repent.
Indeed, when the leader of the Pandava host, of immeasurable prowess and
capable of withstanding the rush of any force, will proceed to attack
Drona in battle, crushing with his arrows the Dhritarashtra ranks, then
will Duryodhana repent for this war. What enemy can withstand him who
hath, for fighting in his van, that lion of the Vrishni race, that chief
of the Somakas, who is modest and intelligent, mighty and endued with
great energy, and blessed with every kind of prosperity? Say also this
(unto Duryodhana),--Do not covet (the kingdom). We have chosen, for our
leader, the dauntless and mighty car-warrior Satyaki, the grandson of
Sini, skilled in weapons and having none on earth as his equal. Of broad
chest and long arms, that grinder of foes, unrivalled in battle, and
acquainted with the best of weapons, the grandson of Sini, skilled in
arms and perfectly dauntless, is a mighty car-warrior wielding a bow of
full four cubits’ length. When that slayer of foes, that chief of the
Sinis, urged by me, will shower, like the very clouds, his arrows on the
foe, completely overwhelming their leaders with that downpour, then will
the son of Dhritarashtra repent for this war. When that illustrious
warrior of long arms and firm grasp of the bow, musters his resolution
for fight, the foe then, like kine getting the scent of the lion, fly
away from him before even commencing the encounter. That illustrious
warrior of long arms and firm grasp of the bow is capable of splitting
the very hills and destroying the entire universe. Practised in weapons,
skilled (in battle), and endued with exceeding lightness of hand, he
shineth on the field of battle like the sun himself in the sky. That lion
of the Vrishni race, that scion of Yadu’s line, of superior training,
hath diverse wonderful and excellent weapons. Indeed, Satyaki is
possessed of a knowledge of all those uses of weapons that are said to be
of the highest excellence. When he will behold in battle the golden car
of Satyaki of Madhu’s race, drawn by four white steeds, then will that
wretch of uncontrolled passions, the son of Dhritarashtra, repent. When
he will also behold my terrible car, endued with the effulgence of gold
and bright gems, drawn by white steeds and furnished with the banner
bearing the device of the Ape and guided by Kesava himself, then will
that wretch of uncontrolled passions repent. When he will hear the fierce
twang produced by the constant stretch of the bow-string with fingers
cased in leather gloves,--that terrible twang, loud as the rolling of the
thunder, of my bow Gandiva wielded by me in the midst of the great
battle,--then will that wicked wretch, the son of Dhritarashtra repent,
beholding himself abandoned by his troops, flying away like kine from the
field of battle in all directions, overwhelmed with the darkness created
by my arrowy downpour. When he will behold innumerable keen-edged arrows,
furnished with beautiful wings, and capable of penetrating into the very
vitals, shot from the string of Gandiva, like fierce and terrible flashes
of lightning emitted by the clouds, destroying enemies by thousands, and
devouring numberless steeds and elephants clad in mail, then will the son
of Dhritarashtra repent for this war. When he will behold the arrows shot
by the enemy turned off, or turned back struck by my shafts, or cut to
pieces pierced transversely by my arrows, then will the foolish son of
Dhritarashtra repent for this war. When broad-headed arrows shot by my
hands will strike off the heads of youthful warriors, like birds picking
off fruits from the tree-tops, then will the son of Dhritarashtra repent
for this war. When he will behold excellent warriors of his falling down
from their cars, and elephants and steeds rolling on the field, deprived
of life by my arrows, then will the son of Dhritarashtra repent for this
war. When he will behold his brothers, even before fairly coming within
the range of the enemy’s weapons, die all around, without having achieved
anything in battle, then will the son of Dhritarashtra repent for this
war. When pouring my blazing shafts incessantly, I will, like Death
himself with mouth wide-open, destroy on all sides multitudes of cars and
foot-soldiers, then will that wretch repent. When he will behold his own
troops, covered with the dust raised by my car, wander in all directions,
torn to pieces by Gandiva and reft of senses, then will that wretch
repent. When he will behold his whole army running away in fear in all
directions, mangled in limbs, and bereft of senses; when he will behold
his steeds, elephants, and foremost of heroes slain; when he will see his
troops thirsty, struck with panic, wailing aloud, dead and dying, with
their animals exhausted; and hair, bones and skulls lying in heaps around
like half-wrought works of the Creator, then will that wretch repent.
When he will behold on my car, Gandiva, Vasudeva, and the celestial conch
Panchajanya, myself, my couple of inexhaustible quivers, and my conch
called Devadatta as also my white steeds, then will the son of
Dhritarashtra repent for this war. When I consume the Kauravas, like Agni
consuming innumerable wicked souls assembled together at the time of
ushering in another Yuga at the end of the last one, then Dhritarashtra
with all his sons repent. When the wicked-hearted and the wrathful son
of Dhritarashtra will be deprived of prosperity with brothers and army
and followers, then, reft of pride and losing heart and trembling all
over, will that fool repent. One morning when I had finished my
water-rites and prayers, a Brahmana spoke unto me these pleasant words,
‘O Partha, thou shalt have to execute a very difficult task. O
Savyasachin, thou shalt have to fight with thy foes. Either Indra riding
on his excellent steed and thunderbolt in hand will walk before thee
slaying thy foes in battle, or Krishna, the son of Vasudeva will protect
thee from behind riding on his car drawn by the steeds headed by Sugriva.’
Relying on those words, I have, in this battle passing over Indra, the
wielder of the thunderbolt, preferred Vasudeva as my ally. That Krishna
hath been obtained by me for the destruction of those wicked ones. I see
the hand of the gods in all this. The person whose success is only wished
for by Krishna, without the latter’s actually taking up arms in his
behalf, is certain to prevail over all enemies, even if those be the
celestials with Indra at their head, while anxiety there is none if they
be human. He that wisheth to conquer in battle that foremost of heroes,
Vasudeva’s son Krishna endued with great energy, wisheth to cross by his
two arms alone the great ocean of wide expanse and immeasurable water.
He that wisheth to split by a slap of his palm the high Kailasa
mountain, is not able to do the slightest damage to the mountain although
his hand only with its nails is sure to wear away. He that would conquer
Vasudeva in battle, would, with his two arms, extinguish a blazing fire,
stop the Sun and the Moon, and plunder by force the Amrita of the
gods,--that Vasudeva, viz., who having mowed down in battle by main force
all the royal warriors of the Bhoja race, had carried off on a single car
Rukmini of great fame for making her his wife; and by her was afterwards
born Pradyumna of high soul. It was this favourite of the gods, who,
having speedily smashed the Gandharas and conquered all the sons of
Nagnajit, forcibly liberated from confinement king Sudarsana of great
energy. It was he that slew king Pandya by striking his breast against
his, and moved down the Kalingas in battle. Burnt by him, the city of
Varanasi remained for many years without a king, incapable of being
defeated by others. Ekalavya, the king of the Nishadas, always used to
challenge this one to battle; but slain by Krishna he lay dead like the
Asura Jambha violently thrashed on a hillock. It was Krishna, who, having
Baladeva for his second, slew Ugrasena’s wicked son (Kansa), seated in
court in the midst of the Vrishnis and the Andhakas, and then gave unto
Ugrasena the kingdom. It was Krishna who fought with king Salya, the lord
of Saubha, stationed in the skies, fearless in consequence of his powers
of illusion; and it was he, who, at the gate of Subha caught with his
hands the fierce Sataghni (hurled by Saubha’s lord). What mortal is able
to bear his might? The Asuras had a city named Pragjyotisha, which was
formidable, inaccessible and unbearable. It was there that the mighty
Naraka, the son of the Earth, kept the jewelled ear-rings of Aditi,
having brought them by force. The very gods, who, fearless of death,
assembled together with Sakra at their head were incapable of conquering
him. Beholding Kesava’s prowess and might, and weapon that is
irresistible, and knowing also the object of his birth, the gods employed
him for the destruction of those Asuras. Vasudeva, too, endued with all
the divine attributes that ensure success, agreed to undertake that
exceedingly difficult task. In the city of Nirmochana that hero slew six
thousand Asuras, and cutting into pieces innumerable keen-edged shafts,
he slew Mura and hosts of Rakshasas, and then entered that city. It was
there, that an encounter took place between the mighty Naraka and Vishnu
of immeasurable strength. Slain by Krishna, Naraka lay lifeless there,
like a Karnikara tree uprooted by the wind. Having slain the Earth’s son,
Naraka, and also Mura, and having recovered those jewelled ear-rings, the
learned Krishna of unparalleled prowess came back, adorned with beauty
and undying fame. Having witnessed his terrible feats in that battle, the
gods then and there blessed him saying, ‘Fatigue will never be thine in
fights, neither the firmament nor the waters shall stop thy course, nor
shall weapons penetrate thy body.’ And Krishna, by all this, regarded
himself amply rewarded. Immeasurable, and possessed of great might, in
Vasudeva ever exist all the virtues. And yet the son of Dhritarashtra
seeketh to vanquish that unbearable Vishnu of infinite energy, for that
wretch often thinks of imprisoning him. Krishna, however, beareth all
this for our sake only. That wretch seeketh to create a sudden disunion
between Krishna and myself. How far, however, he is capable of taking
away the affection of Krishna from the Pandavas, he will see on the field
of battle. Having bowed down unto Santanu’s son, and also Drona with his
son, and the unrivalled son of Saradwat, I shall fight for regaining our
kingdom. The God of justice himself, I am sure, will bring destruction on
that sinful man who will fight with the Pandavas. Deceitfully defeated at
dice by those wretches, ourselves, of royal birth, had to pass twelve
years in great distress in the forest and one long year in a state of
concealment. When those Pandavas are still alive, how shall the sons of
Dhritarashtra rejoice, possessing rank and affluence? If they vanquish us
in fight, aided by the very gods headed by Indra, then the practice of
vice would be better than virtue, and surely there would be nothing like
righteousness on earth. If man is affected by his acts, if we be superior
to Duryodhana, then, I hope that, with Vasudeva as my second, I shall
slay Duryodhana, with all his kinsmen. O lord of men, if the act of
robbing us of our kingdom be wicked, if these our own good deeds be not
fruitless, than beholding both this and that, it seems to me, the
overthrow of Duryodhana is certain. Ye Kauravas, ye will see it with your
eyes that, if they fight, the sons of Dhritarashtra shall certainly
perish. If they act otherwise instead of fighting, then they may live;
but in the event of a battle ensuing, none of them will be left alive.
Slaying all the sons of Dhritarashtra along with Karna, I shall surely
wrest the hole of their kingdom. Do ye, meanwhile, whatever ye think
best, and enjoy also your wives and other sweet things of life. There
are, with us, many aged Brahmanas, versed in various sciences, of amiable
behaviour, well-born, acquainted with the cycle of the years, engaged in
the study of astrology, capable of understanding with certainty the
motions of planets and the conjunctions of stars as also of explaining
the mysteries of fate, and answering questions relating to the future,
acquainted with the signs of the Zodiac, and versed with the occurrences
of every hour, who are prophesying the great destruction of the Kurus and
the Srinjayas, and the ultimate victory of the Pandavas, so that
Yudhishthira, who never made an enemy, already regardeth his objects
fulfilled in consequence of the slaughter of his foes. And Janardana
also, that lion among the Vrishnis, endued with the knowledge of the
invisible future, without doubt, beholdeth all this. And I also, with
unerring foresight, myself behold that future, for that foresight of
mine, acquired of old, is not obstructed. The sons of Dhritarashtra, if
they fight, will not live. My bow, Gandiva, yawneth without being
handled; my bow-string trembleth without being stretched; and arrows
also, issuing from my quiver’s mouth, are again and again seeking to fly.
My bright scimitar issueth of itself from its sheath, like a snake
quitting its own worn off slough; and on the top of my flag-staff are
heard terrific voices,--When shall thy car be yoked, O Kiritin?
Innumerable jackals set up hideous howls at night, and Rakshasas
frequently alight from the sky; deer and jackals and peacocks, crows and
vultures and cranes, and wolves and birds of golden plumage, follow in
the rear of my car when my white steeds are yoked unto it. Single-handed
I can despatch, with arrowy showers, all warlike kings, to the regions of
death. As a blazing fire consumeth a forest in the hot season, so,
exhibiting diverse courses, I will hurl those great weapons called
Sthur-karna, Pasupata, and Brahma, and all those that Sakra gave me, all
of which are endued with fierce impetuosity. And with their aid, setting
my heart on the destruction of those monarchs, I will leave no remnant of
those that come to the field of battle. I will rest, having done all
this. Even this is my chief and decided resolve. Tell them this, O son of
Gavalgana. Look at the folly of Duryodhana! O Suta, they that are
invincible in battle even if encountered with the aid of the very gods
headed by Indra,--even against them that son of Dhritarashtra thinketh of
warring! But so let it be even as the aged Bhishma, the son of Santanu,
and Kripa, and Drona with his son, and Vidura endued with great wisdom,
are saying, ‘May the Kauravas all live long!’”’”
SECTION XLIX
Vaisampayana said, “In the midst, O Bharata, of all those assembled
kings, Bhishma, the son of Santanu, then said these words unto
Duryodhana, ‘Once on a time, Vrihaspati and Sakra went to Brahma. The
Maruts also with Indra, the Vasus with Agni, the Adityas, the Sadhyas,
the seven celestial Rishis, the Gandharvas, Viswavasu, and the beautiful
tribes of the Apsaras, all approached the ancient Grandsire. And having
bowed down unto the Lord of the universe, all those dwellers of heaven
sat around him. Just then, the two ancient deities, the Rishis Nara and
Narayana, as if drawing unto themselves by their own energy the minds and
energies of all who were present there, left the place. Thereupon,
Vrihaspati asked Brahma, saying,--“Who are these two that leave the place
without worshipping thee? Tell us, O Grandsire, who are they?” Thus asked,
Brahma said, “These two, endued with ascetic merit, blazing with
effulgence and beauty, illuminating both the earth and the heaven,
possessed of great might, and pervading and surpassing all, are Nara and
Narayana, dwelling now in the region of Brahman having arrived from the
other world. Endued with great might and prowess, they shine in
consequence of their own asceticism. By their acts they always contribute
to the joy of the world. Worshipped by the gods and the Gandharvas, they
exist only for the destruction of Asuras.”’
“Bhishma continued, ‘Having heard these words, Sakra went to the spot
where those two were practising ascetic austerities, accompanied by all
the celestials and having Vrihaspati at their head. At that time, the
dwellers of heaven had been very much alarmed in consequence of a war
raging between themselves and the Asuras. And Indra asked that
illustrious couple to grant him a boon. Thus solicited, O best of the
Bharata race, those two said,--“Name thou the boon.”--Upon this Sakra said
unto them,--“Give us your aid.”--They then said unto Sakra,--“We will do
what thou wishest.” And then it was with their aid that Sakra subsequently
vanquished the Daityas and the Danavas. The chastiser of foes, Nara, slew
in battle hundreds and thousands of Indra’s foes among the Paulomas and
the Kalakhanjas. It was this Arjuna, who, riding on a whirling car,
severed in battle, with a broad-headed arrow, the head of the Asura
Jambha while the latter was about to swallow him. It was he who afflicted
(the Daitya city of Hiranyapura) on the other side of the ocean, having
vanquished in battle sixty thousands of Nivatakavachas. It was this
conqueror of hostile towns, this Arjuna of mighty arms, that gratified
Agni, having vanquished the very gods with Indra at their head. And
Narayana also hath, in this world, destroyed in the same way numberless
other Daityas and Danavas. Even such are those two of mighty energy that
are now seen united with each other. It hath been heard by us that the
two heroic and mighty car-warriors, Vasudeva and Arjuna, that are now
united with each other, are those same ancient gods, the divine Nara and
Narayana. Amongst all on earth they are incapable of being vanquished by
the Asuras and the gods headed by Indra himself. That Narayana is
Krishna, and that Nara is Falguna. Indeed, they are one Soul born in
twain. These two, by their acts, enjoy numerous eternal and inexhaustible
regions, and are repeatedly born in those worlds when destructive wars
are necessary. For this reason their mission is to fight. Just this is
what Narada, conversant with the Vedas, had said unto the Vrishnis. When
thou, O Duryodhana, wilt see Kesava with conch-shell and discus, and mace
in hand, and that terrible wielder of the bow, Arjuna, armed with
weapons, when thou wilt behold those eternal and illustrious ones, the
two Krishnas seated on the same car, then wilt thou, O child, remember
these my words. Why should not such danger threaten the Kurus when thy
intellect, O child, hath fallen off from both profit and virtue? If thou
heedest not my words, thou shalt then have to hear of the slaughter of
many, for all the Kauravas accept thy opinion. Thou art alone in holding
as true the opinion, O bull of the Bharata race, only three persons,
viz., Karna, a low-born Suta’s son cursed by Rama, Sakuni, the son of
Suvala, and thy mean and sinful brother Dussasana.’
“Karna said, ‘It behoveth thee not, O blessed grandsire, to use such
words towards me, for I have adopted the duties of the Kshatriya order
without falling off from those of my own. Besides, what wickedness is
there in me? I have no sin known to any one of Dhritarashtra’s people. I
have never done any injury to Dhritarashtra’s son; on the other hand, I
will slay all the Pandavas in battle. How can they that are wise make
peace again with those that have before been injured? It is always my
duty to do all that is agreeable to king Dhritarashtra, and especially to
Duryodhana, for he is in possession of the kingdom.’”
Vaisampayana continued, “Having listened to these words of Karna,
Bhishma the son of Santanu, addressing king Dhritarashtra, again said,
‘Although this one often boasteth saying,--“I shall slay the
Pandavas,”--yet he is not equal to even a sixteenth part of the high-souled
Pandavas. Know that the great calamity that is about to overtake thy sons
of wicked souls, is the act of this wretched son of a Suta! Relying upon
him, thy foolish son Suyodhana hath insulted those heroes of celestial
descent, those chastisers of all foes. What, however, is that difficult
feat achieved by this wretch before that is equal to any of those
achieved of old by every one of the Pandavas? Beholding in the city of
Virata his beloved brother slain by Dhananjaya who displayed such
prowess, what did this one then do? When Dhananjaya, rushing against all
the assembled Kurus, crushed them and took away their robes, was this one
not there then? When thy son was being led away as a captive by the
Gandharvas on the occasion of the tale of the cattle, where was this son
of a Suta then who now belloweth like a bull? Even there, it was Bhima,
and the illustrious Partha, and the twins, that encountered the
Gandharvas and vanquished them. Ever beautiful, and always unmindful of
both virtue and profit, these, O bull of the Bharata race, are the many
false things, blessed be thou, that this one uttereth.’
“Having heard these words of Bhishma, the high-souled son of Bharadwaja,
having paid due homage unto Dhritarashtra and the assembled kings, spoke
unto him these words, ‘Do that, O king, which the best of the Bharatas,
Bhishma, hath said. It behoveth thee not to act according to the words of
those that are covetous of wealth. Peace with the Pandavas, before the
war breaks out, seems to be the best. Everything said by Arjuna and
repeated here by Sanjaya, will, I know, be accomplished by that son of
Pandu, for there is no bowman equal unto him in the three worlds!’ Without
regarding, however, these words spoken by both Drona and Bhishma, the
king again asked Sanjaya about the Pandavas. From that moment, when the
king returned not a proper answer to Bhishma and Drona, the Kauravas gave
up all hopes of life.”
SECTION L
“Dhritarashtra said, ‘What did that Pandava king, the son of Dharma, say,
O Sanjaya, after hearing that a large force hath been assembled here for
gladdening us? How also is Yudhishthira acting, in view of the coming
strife, O Suta, who amongst his brothers and sons are looking up to his
face, desirous of receiving his orders? Provoked as he is by the
deceptions of my wicked sons, who, again, are dissuading that king of
virtuous behaviour and conversant with virtue, saying,--“Have peace”?’
“Sanjaya said, ‘All the Panchalas, along with the other sons of Pandu,
are looking up to Yudhishthira’s face, blessed be thou, and he too is
restraining them all. Multitudes of cars belonging to the Pandavas and
the Panchalas are coming in separate bodies for gladdening Yudhishthira,
the son of Kunti, ready to march to the field of battle. As the sky
brightens up at the advent of the rising sun, so the Panchalas are
rejoicing at their union with Kunti’s son of blazing splendour, risen
like a flood of light. The Panchalas, the Kekayas, and the Matsyas, along
with the very herdsmen that attend on their kine and sheep, are rejoicing
and gladdening Yudhishthira, the son of Pandu. Brahmana and Kshatriya
girls and the very daughters of the Vaisyas, in large number, are coming
in playful mood for beholding Partha accounted in coat of mail.’
“Dhritarashtra said, ‘Tell us, O Sanjaya, of the forces of
Dhrishtadyumna, as also of the Somakas, and of all others, with which the
Pandavas intend to fight with us.’”
Vaisampayana continued, “Thus interrogated, in the midst of the Kurus
and in their very hall, the son of Gavalgana became thoughtful for a
moment and seemed to draw repeatedly deep and long sights; and suddenly
he fell down in a swoon without any apparent reason. Then in that
assembly of kings, Vidura said loudly, ‘Sanjaya, O great king, hath
fallen down on the ground senseless, and cannot utter a word, bereft of
sense and his intellect clouded.’
“Dhritarashtra said, ‘Without doubt, Sanjaya, having seen those mighty
car-warriors, the sons of Kunti, hath his mind filled with great anxiety
in consequence of those tigers among men.’”
Vaisampayana continued, “Having recovered consciousness, and being
comforted, Sanjaya addressed king Dhritarashtra in the midst of that
concourse of Kurus in that hall, saying, ‘Indeed, O king of kings, I saw
those great warriors, the sons of Kunti, thinned in body, in consequence
of the restraint in which they had lived in the place of the king of the
Matsyas. Hear, O King, with whom the Pandavas will contend against you.
With that hero Dhrishtadyumna as their ally, they will fight against you.
With that personage of virtuous soul, who never forsaketh truth through
anger or fear, temptation, or for the sake of wealth, of disputation; and
who is, O King, a very authority in matters of religion, himself being
the best of those that practise virtue;--with him, who hath never made an
enemy, the sons of Pandu will fight against you. He unto whom no one on
earth is equal in might of arms, and who, wielding his bow had brought
all kings under subjection, and who, vanquishing of old all the people of
Kasi and Anga and Magadha, as also the Kalingas;--with that Bhimasena
will the sons of Pandu fight against you. Indeed, he through whose might
the four sons of Pandu quickly could alight on the earth, having issued
forth from the (burning) house of lac that son of Kunti, Vrikodara, who
became the means of their rescue from the cannibal Hidimva; that son of
Kunti, Vrikodara, who became their refuge when the daughter of Yajnasena
was being carried away by Jayadratha; indeed, with that Bhima who
rescued the assembled Pandavas from the conflagration at Varanavata; even
with him (as their ally) will they fight against you. He, who for the
gratification of Krishna slew the Krodhavasas, having penetrated the
rugged and terrible mountains of Gandhamadana, he to whose arms hath been
imparted the might of ten thousand elephants; with that Bhimasena (as
their ally) the Pandavas will fight against you. That hero, who, for the
gratification of Agni, with Krishna only for his second, bravely
vanquished of yore Purandara in fight; he who gratified by combat that
God of gods, the trident-bearing lord of Uma--Mahadeva himself having the
mountains for his abode; that foremost of warriors who subjugated all the
kings of the earth--with that Vijaya (as their ally) the Pandavas will
encounter you in battle. That wonderful warrior Nakula, who vanquished
the whole of the western world teeming with Mlecchas, is present in the
Pandava camp. With that handsome hero, that unrivalled bowman, that son
of Madri, O Kauravya, the Pandavas will fight against you. He who
vanquished in battle the warriors of Kasi, Anga, and Kalinga,--with that
Sahadeva will the Pandavas encounter you in battle. He, who in energy
hath for his equals only four men on earth, viz., Aswatthaman and
Dhrishtaketu and Rukmi and Pradyumna,--with that Sahadeva, youngest in
years, that hero among men, that gladdener of Madri’s heart, with him, O
King, will you have a destructive battle. She, who, while living of yore
as the daughter of the king of Kasi, had practised the austerest
penances; she, who, O bull of the Bharata race, desiring even in a
subsequent life to compass the destruction of Bhishma, took her birth as
the daughter of Panchala, and accidentally became afterwards a male; who,
O tiger among men, is conversant with the merits and demerits of both
sexes; that invincible prince of the Panchala who encountered the
Kalingas in battle, with that Sikhandin skilled in every weapon, will the
Pandavas fight against you. She whom a Yaksha for Bhishma’s destruction
metamorphosed into a male, with that formidable bowman will the Pandavas
fight against you. With those mighty bowmen, brothers all, those five
Kekaya princes, with those heroes clad in mail will the Pandavas fight
against you. With that warrior of long arms, endued with great activity
in the use of weapons, possessed of intelligence and prowess incapable of
being baffled, with that Yuyudhana, the lion of the Vrishni race, will
you have to fight. He, who had been the refuge of the high-souled
Pandavas for a time, with that Virata, will ye have an encounter in
battle. The lord of Kasi, that mighty car-warrior who ruleth in Varanasi
hath become an ally of theirs; with him the Pandavas will fight against
you. The high-souled sons of Draupadi, tender in years but invincible in
battle, and unapproachable like snakes of virulent poison, with them,
will the Pandavas fight against you. He, that in energy is like unto
Krishna and in self-restraint unto Yudhishthira, with that Abhimanyu,
will the Pandavas fight against you. That war-like son of Sisupala,
Dhrishtaketu of great fame, who in energy is beyond comparison and who
when angry is incapable of being withstood in battle, with that king of
the Chedis who has joined the Pandavas at the head of an Akshauhini of
his own, will the sons of Pandu fight against you. He that is the refuge
of the Pandavas, even as Vasava is of the celestials, with that Vasudeva,
the Pandavas will fight against you. He also, O bull of Bharata race,
Sarabha the brother of the king of the Chedis, who again is united with
Karakarsa, with both these, the Pandavas will fight against you.
Sahadeva, the son of Jarasandha, and Jayatsena, both unrivalled heroes in
battle, are resolved upon fighting for the Pandavas. And Drupada too,
possessed of great might, and followed by a large force, and reckless of
his life, is resolved to fight for the Pandavas. Relying upon these and
other kings by hundreds, of both the eastern and northern countries, king
Yudhishthira the just, is prepared for battle.’”
SECTION LI
“Dhritarashtra said, ‘All these named by thee are, indeed, endued with
great courage, but all of them together are equal to Bhima singly. My
fear, O child, from the wrathful Bhima is, indeed, very great, like that
of fat deer from an enraged tiger. I pass all my nights in sleeplessness,
breathing deep and hot sighs afraid of Vrikodara, O child, like an animal
of any other species afraid of the lion. Of mighty arms, and in energy
equal unto Sakra himself, I see not in this whole army even one that can
withstand him in battle. Exceedingly wrathful and determined in
animosity, that son of Kunti and Pandu smileth not even in jest, is mad
with rage, casteth his glances obliquely, and speaketh in a voice of
thunder. Of great impetuosity and great courage, of long arms and great
might, he will not, in battle, leave even one of my foolish sons alive.
Indeed, Vrikodara, that bull among the Kurus, whirling his mace in
battle, will, like a second Yama mace in hand slay all my sons who are
afflicted by a heavy calamity. Even now I see that terrible mace of his,
with eight sides made of steel, and adorned with gold, uplifted like a
Brahmana’s curse. As a lion of mighty strength among a flock of deer,
Bhima will range among my troops. He only (amongst his brothers) always
displayed his strength cruelly towards my sons. Eating voraciously, and
endued with great impetuosity, from his very childhood he hath been
behaving inimically towards my children. My heart trembleth (to remember)
that even in their childhood, Duryodhana and other sons of mine, while
fighting with him (sportively) were always ground down by the
elephant-like Bhima. Alas, my sons have always been oppressed by his
might, and it is that Bhima of terrible prowess that hath been the cause
of this rupture. Even now I behold Bhima, mad with rage, fighting in the
very van, and devouring the whole of my host consisting of men,
elephants, and steeds. Equal unto Drona and Arjuna in weapons, his speed
equal unto the velocity of the wind, and in wrath like unto Maheswara
himself, who is there, O Sanjaya, that would slay that wrathful and
terrible hero in battle? I think it to be a great gain that my sons were
not even then slain by that slayer of enemies who is endued with such
energy. How can a human being withstand the impetuosity of that warrior
in battle who slew Yakshas and Rakshasas of terrible might before? O
Sanjaya, even in his childhood he was never completely under my control.
Injured by my wicked sons, how can that son of Pandu come under my
control now? Cruel and extremely wrathful, he would break but not bend.
Of oblique glances and contracted eye-brows, how can he be induced to
remain quiet? Endued with heroism, of incomparable might and fair
complexion, tall like a palmyra tree, and in height taller than Arjuna by
the span of the thumb, the second son of Pandu surpasseth the very steeds
in swiftness, and elephants in strength, speaketh in indistinct accents,
and possesseth eyes having the hue of honey. As regards form and might,
even such was he in his very boyhood, as I truly heard long before from
the lips of Vyasa! Terrible and possessed of cruel might, when angry he
will destroy in battle with his iron mace cars and elephants and men and
horses. By acting against his wishes, that foremost of smiters who is
ever wrathful and furious, hath before been, O child, insulted by me.
Alas, how will my sons bear that mace of his which is straight, made of
steel, thick, of beautiful sides, adorned with gold, capable of slaying a
hundred, and producing a terrible sound when hurled at the foe? Alas, O
child, my foolish sons are desirous of crossing that inaccessible ocean
constituted by Bhima, which is really shoreless, without a raft on it,
immeasurable in depth, and full of currents impetuous as the course of
arrows. Fools in reality though boasting of their wisdom, alas, my
children do not listen to me even though I cry out. Beholding only the
honey they do not see the terrible fall that is before them. They that
will rush to battle with Death himself in that human shape, are certainly
doomed to destruction by the Supreme Ordainer, like animals within the
lion’s view. Full four cubits in length, endued with six sides and great
might, and having also a deadly touch, when he will hurl his mace from
the sling, how shall my sons, O child, bear its impetus? Whirling his
mace and breaking therewith the heads of (hostile) elephants, licking
with his tongue the corners of his mouth and drawing long breaths, when
he will rush with loud roars against mighty elephants, returning the
yells of those infuriated beasts that might rush against him, and when
entering the close array of cars he will slay, after taking proper aim,
the chief warriors before him, what mortal of my party will escape from
him looking like a blazing flame? Crushing my forces and cutting a
passage through them, that mighty armed hero, dancing with mace in hand,
will exhibit the scene, witnessed during the universal Dissolution at the
end of a Yuga. Like an infuriated elephant crushing trees adorned with
flowers, Vrikodara, in battle will furiously penetrate the ranks of my
sons. Depriving my warriors of their cars, drivers, steeds, and
flag-staff, and afflicting all warriors fighting from cars and the backs
of elephants, that tiger among men will, O Sanjaya, like the impetuous
current of Ganga throwing down diverse trees standing on its banks, crush
in battle the troops of my sons. Without doubt, O Sanjaya, afflicted by
the fear of Bhimasena, my sons and their dependents and all the allied
kings will fly in different directions. It was this Bhima who, having
entered of old, with Vasudeva’s aid, the innermost apartments of
Jarasandha, overthrew that king endued with great energy; that lord of
Magadha, the mighty Jarasandha, having fully brought under his subjection
the goddess Earth, oppressed her by his energy. That the Kauravas in
consequence of Bhishma’s prowess, and the Andhakas and the Vrishnis in
consequence of their policy, could not be subjugated by him was due only
to their good fortune. What could be more wonderful than that the heroic
son of Pandu, of mighty arms and without any weapons, having approached
that king, slew him in a trice? Like a venomous snake, whose poison hath
accumulated for years, Bhima will, O Sanjaya, vomit in battle the poison
of his wrath upon my sons! Like the foremost of the celestials, the great
Indra, smiting the Danavas with his thunderbolt, Bhimasena will, mace in
hand, slay all my sons! Incapable of being withstood or resisted, of
fierce impetus and powers, and with eyes of a coppery hue, I behold even
now that Vrikodara falling upon my sons. Without mace or bow, without car
or coat of mail, fighting with his bare arms only, what man is there that
can stand before him? Bhishma, that regenerate Drona, and Kripa the son
of Saradwat,--these are as much acquainted as I myself with the energy of
the intelligent Bhima. Acquainted with the practice of those that are
noble, and desirous of death in battle, these bulls among men will take
their stand in the van of our army. Destiny is everywhere powerful,
especially in the case of a male person, for beholding the victory of the
Pandavas in battle, I do not yet restrain my sons. These mighty bowmen of
mine, desirous of treading in that ancient track leading up to heaven,
will lay down their lives in battle, taking care, however, of earthly
fame. O child, my sons are the same to these mighty bowmen as the
Pandavas are to them, for all of them are grandsons of Bhishma and
disciples of Drona and Kripa. O Sanjaya, the little acceptable services
that we have been able to do unto these three venerable ones, will
certainly be repaid by them owing to their own noble dispositions. It is
said that death in battle of a Kshatriya, who hath taken up arms and
desireth to observe Kshatriya practices is, indeed, both good and
meritorious. I weep, however, for all those that will fight against the
Pandavas. That very danger hath now come which was foreseen by Vidura at
the outset. It seems, O Sanjaya, that wisdom is incapable of dispelling
woe; on the other hand, it is overwhelming woe that dispelleth wisdom.
When the very sages, that are emancipated from all worldly concerns and
that behold, standing aloof, all the affairs of the universe, are
affected by prosperity and adversity, what wonder is there that I should
grieve, I who have my affections fixed on a thousand things such as sons,
kingdom, wives, grandsons, and relatives? What good can possibly be in
store for me on the accession of such a frightful danger? Reflecting on
every circumstance, I see the certain destruction of the Kurus. That
match at dice seems to be the cause of this great danger of the Kurus.
Alas, this sin was committed from temptation by foolish Duryodhana,
desirous of wealth; I believe all this to be the untoward effect of
ever-fleeting Time that bringeth on everything. Tied to the wheel of
Time, like its periphery, I am not capable of flying away from it. Tell
me, O Sanjaya, where shall I go? What shall I do, and, how shall I do it?
These foolish Kauravas will all be destroyed, their Time having come.
Helplessly I shall have to hear the wailing of women when my hundred sons
will all be slain. Oh, how may death come upon me? As a blazing fire in
the summer season, when urged by the wind, consumeth dry grass, so will
Bhima, mace in hand, and united with Arjuna, slay all on my side!’”
SECTION LII
“Dhritarashtra said, ‘He whom we have never heard to speak a falsehood,
he who hath Dhananjaya to fight for him, may have the sovereignty of even
the three worlds. Reflecting from day to day I do not find the warrior
who may, on his car, advance in battle against the wielder of Gandiva.
When that wielder of Gandiva will shoot winged arrows and Nalikas and
shafts capable of piercing the breast of warriors, there is no rival of
his in battle. If those bulls among men, those heroes,--Drona and
Karna,--those foremost of mighty men, versed in weapons and invincible in
battle, withstand him, the result may be very doubtful, but I am sure
that the victory will not be mine. Karna is both compassionate and
heedless, and the preceptor is aged and hath affection for his pupil.
Partha, however, is able and mighty, of firm grasp (of the bow). Terrible
will be the encounter between them, without resulting in any one’s
defeat. Conversant with weapons and endued with heroism, all of them have
earned great fame. They may relinquish the very sovereignty of the gods,
but not the chance of winning victory. There would be peace, without
doubt, upon the fall of either of these two (Drona and Karna) or of
Falguna. There is none, however, who can either slay or vanquish Arjuna.
Alas, how may his wrath that hath been excited against my foolish sons be
pacified. Others there are acquainted with the use of weapons, that
conquer or are conquered; but it is heard that Falguna always conquereth.
Three and thirty years have passed away since the time, when Arjuna,
having invited Agni, gratified him at Khandava, vanquishing all the
celestials. We have never heard of his defeat anywhere, O child. Like the
case of Indra, victory is always Arjuna’s, who hath for his charioteer in
battle Hrishikesa, endued with the same character and position. We hear
that the two Krishnas on the same car and the stringed Gandiva,--these
three forces,--have been united together. As regards ourselves, we have
not a bow of that kind, or a warrior like Arjuna, or a charioteer like
Krishna. The foolish followers of Duryodhana are not aware of this. O
Sanjaya, the blazing thunderbolt falling on the head leaveth something
undestroyed, but the arrows, O child, shot by Kiritin leave nothing
undestroyed. Even now I behold Dhananjaya shooting his arrows and
committing havoc around, picking off heads from bodies with his arrowy
showers! Even now I behold the arrowy conflagration, blazing all around,
issuing from the Gandiva, consuming in battle the ranks of my sons. Even
now it seemeth to me that, struck with panic at the rattle of
Savyasachin’s car, my vast army consisting of diverse forces is running
away in all directions. As a tremendous conflagration, wandering in all
directions, of swelling flames and urged by the wind, consumeth dry
leaves and grass, so will the great fame of Arjuna’s weapons consume all
my troops. Kiritin, appearing as a foe in battle, will vomit innumerable
arrows and become irresistible like all destroying Death urged forward by
the Supreme Ordainer. When I shall constantly hear of evil omens of
diverse kinds happening in the homes of the Kurus, and around them and on
the field of battle, then will destruction, without doubt, overtake the
Bharats.’”
SECTION LIII
“Dhritarashtra said, ‘Endued with great prowess and eager for victory,
even as the sons themselves of Pandu are, so are their followers, who are
all resolved to sacrifice their lives and determined to win victory. Even
thou, O son, hast told me of my mighty enemies, viz., the kings of the
Panchalas, the Kekayas, the Matsyas, and the Magadhas. He, again, who at
his will can bring under his subjection all the three worlds with Indra
at their head, even that Creator of the universe, the mighty Krishna is
bent on giving victory upon the Pandavas. As regards Satyaki, he acquired
in no time the whole science of arms from Arjuna. That scion of Sini’s
race will stand on the battle-field, shooting his shafts like husbandmen
sowing seeds. The prince of Panchala, Dhrishtadyumna, that mighty
car-warrior of merciless deeds, acquainted with all superior weapons,
will fight with my host. Great is my fear, O child from the wrath of
Yudhishthira, from the prowess of Arjuna, and from the Twins and
Bhimasena. When those lords of men will, in the midst of my army, spread
their superhuman net of arrows, I fear my troops will not come out of it.
It is for this, O Sanjaya, that I weep. That son of Pandu, Yudhishthira,
is handsome, endued with great energy, highly blessed, possessed of
Brahma force, intelligent, of great wisdom, and virtuous soul. Having
allies and counsellors, united with persons ready for battle, and
possessing brothers and father-in-law who are all heroes and mighty
car-warriors, that tiger among men, the son of Pandu, is also endued with
patience, capable of keeping his counsels, compassionate, modest, of
powers incapable of being baffled, possessed of great learning, with soul
under proper control, ever waiting upon the aged, and subdued senses;
possessed thus of every accomplishment, he is like unto a blazing fire.
What fool, doomed to destruction and deprived of sense, will jump,
moth-like, into that blazing and irresistible Pandava fire! Alas, I have
behaved deceitfully towards him. The king, like unto a fire of long
flames, will destroy all my foolish sons in battle without leaving any
alive. I, therefore, think that it is not proper to fight with them. Ye
Kauravas, be ye of the same mind. Without doubt, the whole race of Kuru
will be destroyed, in case of hostilities being waged. This appears to me
very clearly, and if we act accordingly, my mind may have peace. If war
with them doth not seem beneficial to you, then we will strive to bring
about peace. Yudhishthira will never be indifferent when he sees us
distressed, for he censures me only as the cause of this unjust war.’”
SECTION LIV
“Sanjaya said, ‘It is even so, O great king, as thou, O Bharata, sayest.
On the event of battle, the destruction of the Kshatriyas by means of
Gandiva is certain. This, however, I do not understand, how when thou art
always wise and especially acquainted with the prowess of Savyasachin,
thou followest yet the counsels of thy sons. Having O bull of the Bharata
race, injured the sons of Pritha from the very beginning, having in fact,
committed sins repeatedly, this is not, O great king, the time (to
grieve). He that occupies the position of a father and a friend, if he is
always watchful and of good heart, should seek the welfare (of his
children); but he that injures, cannot be called a father. Hearing of the
defeat of the Pandavas at dice, thou hadst, O king, laughed like a child,
saying, “This is won, this is acquired!” When the harshest speeches were
addressed to the sons of Pritha, thou didst not then interfere, pleased
at the prospect of thy sons winning the whole kingdom. Thou couldst not
however, then see before the inevitable fall. The country of the Kurus,
including the region called Jangala is, O king, thy paternal kingdom.
Thou hast, however, obtained the whole earth by those heroes. Won by the
strength of their arms, the sons of Pritha made over to thee this extensive
empire. Thou thinkest, however, O best of kings, that all this was
acquired by thee. When thy sons, seized by the king of the Gandharvas,
were about to sink in a shoreless sea without a raft to save them, it was
Partha, O king, that brought them back. Thou hadst, like a child,
repeatedly laughed, O monarch, at the Pandavas when they were defeated at
dice and were going into exile. When Arjuna poureth a shower of keen
arrows, the very oceans dry up, let alone beings of flesh and blood.
Falguna is the foremost of all shooters; Gandiva is the foremost of all
bows; Kesava is the foremost of all beings; the Sudarsana is the foremost
of all weapons; and of cars, that furnished with the banner bearing the
blazing Ape on it is the foremost. That car of his, bearing all these and
drawn by white steeds, will, O king, consume us all in battle like the
upraised wheel of Time. O bull of the Bharata race, his is even now the
whole earth and he is the foremost of all kings, who hath Bhima and
Arjuna to fight for him. Beholding the host sinking in despair when
smitten by Bhima, the Kauravas headed by Duryodhana will all meet
destruction. Struck with the fear of Bhima and Arjuna, the sons, O king,
and the kings following them, will not, O lord, be able to win victory.
The Matsyas, the Panchalas, the Salwas and the Surasenas, all decline to
pay thee homage now and all disregard thee. Acquainted with the energy of
that wise king, all of them, however, have joined that son of Pritha, and
for their devotion to him they are always opposed to thy sons. He that,
by his evil deeds, afflicted the sons of Pandu, who are all wedded to
virtue and undeserving of destruction, he that hateth them even
now,--that sinful man, O monarch, who is none else than thy son,--should,
with all his adherents, be checked by all means. It behoveth thee not to
bewail in this strain. Even this was said by myself as well as by the
wise Vidura at the time of the gambling match at dice. These thy
lamentations in connection with the Pandavas, as if thou wert a helpless
person, are, O king, all useless.’”
SECTION LV
“Duryodhana said, ‘Fear not, O king. Nor shouldest thou grieve for us. O
monarch, O lord, we are quite able to vanquish the foe in battle. When
the Parthas had been exiled to the woods, there came unto them the slayer
of Madhu with a vast army in battle array and capable of crushing hostile
kingdoms; and there also came unto them the Kekayas, and Dhrishtaketu,
and Dhrishtadyumna of Pritha’s race and numerous other kings in their
train; and all those great car-warriors were assembled in a place not far
from Indraprastha; and having assembled together they censured thee and
all the Kurus. And O Bharata, all those warriors with Krishna at their
head paid their homage unto Yudhishthira clad in deerskin and seated in
their midst. And all those kings then suggested to Yudhishthira that he
should take back the kingdom. And all of them desired to slay thee with
all thy followers. And hearing of all this, O bull of the Bharata race, I
addressed Bhishma and Drona and Kripa, struck with fear, O king, at the
prospect of the ruin that threatened our kindred. And I said unto them,
“I think the Pandavas will not abide by the agreement made by them;
Vasudeva desireth our utter extinction. I think also that with the
exception of Vidura all of you will be slain, although the chief of the
Kurus, Dhritarashtra, conversant with morality, will not be included in
the slaughter. O sire, effecting our complete destruction, Janardana
wisheth to bestow upon Yudhishthira the entire kingdom of the Kurus. What
should be done? Shall we surrender, or fly, or shall we fight the foe
giving up every hope of life? If, indeed, we stand up against them, our
defeat is certain, for all the kings of the earth are under
Yudhishthira’s command. The people of the realm are all annoyed with us,
and all our friends also are angry with us. All the kings of the earth
are speaking ill of us, and especially all our friends and relatives.
There can be no fault in our surrender, for from time immemorial, the
weaker party is known to conclude peace. I grieve, however, for that lord
of men, my blind father, who may, on my account, be overtaken by woe and
misery that is endless. [It is known to thee, O king, even before this,
that thy other sons were all opposed to the foe for pleasing me only].
Those mighty car-warriors, the sons of Pandu, will, indeed, avenge their
wrongs by destroying the whole race of king Dhritarashtra with all his
counsellors.”--(It was thus that I addressed them, and) seeing me
afflicted by great anxiety and my senses tortured, Drona and Bhishma and
Kripa and Drona’s son then addressed me, saying, “Fear not, O represser
of foes, for if the foe wage hostilities with us, they will not be able
to vanquish us when we take the field. Every one of us is singly capable
of vanquishing all the kings of the earth. Let them come. With keen-edged
arrows we will curb their pride. Inflamed with anger upon the death of
his father, this Bhishma (amongst us) in days of old had conquered all
the kings of the earth, on a single car. O Bharata, his wrath excited,
that best of the Kurus smote numberless ones amongst them, whereupon from
fear, they are surrendered to this Devavrata seeking his protection. That
Bhishma, united with us, is still capable of vanquishing the foe in
battle. Let thy fears, therefore, O bull of the Bharata race, be all
dispelled.”’
“Duryodhana continued, ‘Even this was the resolve then formed by these
heroes of immeasurable energy. The whole earth was formerly under the
foe’s command. Now, however, they are incapable of vanquishing us in
battle, for our enemies, the sons of Pandu, are now without allies and
destitute of energy. O bull of the Bharata race, the sovereignty of the
earth now resteth in me, and the kings also, assembled by me, are of the
same mind with me in weal or woe. Know thou, O best of the Kuru race,
that all these kings, O slayer of foes, can, for my sake, enter into the
fire or the sea. They are all laughing at thee, beholding thee filled
with grief and including in these lamentations like one out of his wits,
and affrighted at the praises of the foe. Every one amongst these kings
is able to withstand the Pandavas. Indeed, sire, every one regardeth
himself; let thy fears, therefore, be dispelled. Even Vasava himself is
not capable of vanquishing my vast host. The Self-create Brahma himself,
if desirous of slaying it, cannot annihilate it. Having given up all
hopes of a city, Yudhishthira craveth only five villages, affrighted, O
lord, at the army I have assembled and at my power. The belief thou
entertainest in the prowess of Vrikodara, the son of Kunti, is unfounded.
O Bharata, thou knowest not the extent of my prowess. There is none on
earth equal to me in an encounter with the mace. None have ever surpassed
me in such an encounter, nor will any surpass me. With devoted
application and undergoing many privations, I have lived in my
preceptor’s abode. I have completed my knowledge and exercises there. It
is for this that I have no fear either of Bhima or of others. When I
humbly waited upon Sankarshana (my preceptor), blessed be thou, it was
his firm conviction that Duryodhana hath no equal in the mace. In battle
I am Sankarshana’s equal, and in might there is none superior to me on
earth. Bhima will never be able to bear the blow of my mace in battle. A
single blow, O king, that I may wrathfully deal unto Bhima will
certainly, O hero, carry him without delay to the abode of Yama. O king,
I wish to see Vrikodara mace in hand. This hath been my long-cherished
desire. Struck in battle with my mace, Vrikodara, the son of Pritha, will
fall dead on the ground, his limbs shattered. Smitten with a blow of my
mace, the mountains of Himavat may split into a hundred thousands
fragments. Vrikodara himself knoweth this truth, as also Vasudeva and
Arjuna, that there is no one equal to Duryodhana in the use of mace. Let
thy fears, therefore, caused by Vrikodara be dispelled, for I will
certainly slay him in fierce conflict. Do not, O king, give way to
melancholy. And after I have slain him, numerous car-warriors of equal or
superior energy, will, O bull among the Bharatas, speedily throw Arjuna
down. Bhishma, Drona, Kripa and Drona’s son, Karna and Bhurisravas,
Salya, the king of Pragjyotish, and Jayadratha, the king of the
Sindhus,--every one of these, O Bharata, is singly capable of slaying the
Pandavas. When united together, they will, within a moment, send Arjuna
to the abode of Yama. There, indeed, is no reason why the united army of
all the kings will be incapable of vanquishing Dhananjaya singly. A
hundred times shrouded by immeasurable arrows shot by Bhishma and Drona
and Drona’s son and Kripa, and deprived of strength, Partha will have to
go unto Yama’s abode. Our grandsire born of Ganga is, O Bharata, superior
to Santanu himself. Like unto a regenerate saint, and incapable of being
withstood by the very celestials, he took his birth amongst men. There is
no slayer of Bhishma, O king, on earth, for his father, being gratified,
gave him the boon,--“Thou shalt not die except when it is thy own wish.”
And Drona took his birth in a water-pot from the regenerate saint
Bharadwaja. And from Drona hath taken birth his son, having a knowledge
of the highest weapons. And this the foremost of preceptors, Kripa also,
hath taken his birth from the great Rishi Gautama. Born in a clump of
heath this illustrious one, I think, is incapable of being slain. Then
again, O king, the father, mother and maternal uncle of
Aswatthaman,--these three,--are not born of woman’s womb. I have that
hero also on my side. All these mighty car-warriors, O king, are like
unto celestials, and can, O bull of the Bharata race, inflict pain on
Sakra himself in battle. Arjuna is incapable of even looking at any one
of these singly. When united together, these tigers among men will
certainly slay Dhananjaya. Karna also, I suppose, is equal unto Bhishma
and Drona and Kripa. O Bharata, Rama himself had told him,--“Thou art
equal unto me.” Karna had two ear-rings born with him, of great brilliance
and beauty; for Sachi’s gratification Indra begged them of that repressor
of foes, in exchange, O king, of an infallible and terrible shaft. How
would Dhananjaya, therefore, escape with life from Karna who is protected
by that arrow? My success, therefore, O king, is as certain as a fruit
held fast in my own grasp. The utter defeat also of my foes is already
bruited about on earth. This Bhishma, O Bharata, killeth every day ten
thousand soldiers. Equal unto him are these bowmen, Drona, Drona’s son
and Kripa. Then, O repressor of foes, the ranks of the Samsaptaka
warriors have made this resolution,--“Either we will slay Arjuna or that
Ape-bannered warrior will slay us.” There are other kings also, who firm
in their resolve of slaying Savyasachin, regard him as unequal to
themselves. Why dost thou then apprehend danger from the Pandavas? When
Bhimasena will be slain, O Bharata, who else (amongst them) will fight?
Tell me this, O repressor of foes, if thou knowest any amongst the foes.
The five brothers, with Dhrishtadyumna and Satyaki,--these seven warriors
of the enemy, O king, are regarded as their chief strength. Those,
however, amongst us, that are our chief warriors, are Bhishma, Drona,
Kripa, Drona’s son, Karna, Somadatta, Vahlika, and Salya, the king of
Pragjyotisha, the two kings (Vindha and Anuvinda) of Avanti, and
Jayadratha; and then, O king, thy sons Dussasana, Durmukha, Dussaha,
Srutayu; Chitrasena, Purumitra, Vivinsati, Sala, Bhurisravas, and
Vikarna. O king, I have assembled one and ten Akshauhinis. The army of
the enemy is less than mine, amounting only to seven Akshauhinis. How
then can I be defeated? Vrihaspati hath said that an army which is less
by a third ought to be encountered. My army, O king, exceedeth that of
the foe by a third. Besides, O Bharata, I know that the enemy hath many
defects, while mine, O lord, are endued with many good virtues. Knowing
all this, O Bharata, as also the superiority of my force and the
inferiority of the Pandavas, it behoveth thee not to lose thy senses.’
“Having said this, O Bharata, that conqueror of hostile chiefs,
Duryodhana, asked Sanjaya again, anxious to known more about the doings
of the Pandavas.”
SECTION LVI
“Duryodhana said, ‘Having obtained, O Sanjaya, an army numbering seven
Akshauhinis, what is Yudhishthira, the son of Kunti, with the other kings
in his company, doing in view of the war?’
“Sanjaya said, ‘Yudhishthira, O king, is very cheerful in view of the
battle. And so also are Bhimasena and Arjuna. The twins also are
perfectly fearless. Desirous of making an experiment of the mantras
(obtained by him), Vibhatsu, the son of Kunti, yoked his celestial car
illuminating all the directions. Accoutred in mail, he looked like a mass
of clouds charged with lightning. After reflecting for a while, he
cheerfully addressed me, saying,--“Behold, O Sanjaya, these preliminary
signs. We will certainly conquer.” Indeed, what Vibhatsu said unto me
appeared to me to be true.’
“Duryodhana said, ‘Thou rejoicest to applaud those sons of Pritha
defeated at dice. Tell us now what sort of steeds are yoked unto Arjuna’s
car and what sort of banners are set up on it?’
“Sanjaya said, ‘O great king, the celestial artificer called Tashtri or
Bhaumana, aided by Sakra and Dhatri, created forms of diverse kinds and
great beauty for Arjuna’s car. And displaying divine illusion they placed
on his flagstaff those celestial forms, large and small, of great value.
And at Bhimasena’s request, Hanumat, the son of the Wind-god, will also
place his own image on it. And Bhaumana has, in its creation, had
recourse to such illusion that that banner covers, both perpendicularly
and laterally, an area of one yojana, and even if trees stand in its way,
its course cannot be impeded. Indeed, even as Sakra’s bow of diverse
colours is exhibited in the firmament, and nobody knows of what it is
made, so hath that banner been contrived by Bhaumana, for its form is
varied and ever varying. And as a column of smoke mixed with fire riseth
up, covering the sky and displaying many bright hues and elegant shapes,
so doth that banner contrived by Bhaumana rear its head. Indeed, it hath
no weight, nor is it capable of being obstructed. And unto that car are a
century of excellent celestial steeds of white hue and endued with the
speed of the mind, all presented by Chitrasena (the king of the
Gandharvas). And neither on earth, O king, nor in the sky, nor in heaven,
their course can be impeded. And formerly a boon hath been granted to the
effect that their number would always remain full how often so ever they
might be slain. And unto Yudhishthira’s car are yoked large steeds of
equal energy and white in colour like ivory. And unto Bhimasena’s car are
yoked coursers endued with the speed of the wind and the splendour of the
seven Rishis. And steeds of sable bodies and backs variegated like the
wings of the Tittri bird, all presented by his gratified brother Falguna,
and superior to those of the heroic Falguna himself, cheerfully carry
Sahadeva. And Nakula of Ajamida’s race, the son of Madri, is borne, like
Indra the slayer of Vritra, by excellent steeds, presented by the great
Indra himself, all mighty as the wind and endued with great speed. And
excellent steeds of large size, equal unto those of the Pandavas
themselves in years and strength, endued with great swiftness and of
handsome make, and all presented by the celestials, carry those youthful
princes, the sons of Subhadra and Draupadi.’”
SECTION LVII
“Dhritarashtra said, ‘Whom hast thou, O Sanjaya, seen to have, from
affection, arrived there, and who will, on behalf of the Pandavas, fight
my son’s forces?’
“Sanjaya said, ‘I have seen Krishna, the foremost of the Andhakas and the
Vrishnis, arrived there, and Chekitana, as also Satyaki, otherwise called
Yuyudhana. And those two mighty car-warriors, proud of their strength and
famed over all the world, have joined the Pandavas, each with a separate
Akshauhini of troops. And Drupada, the king of the Panchalas, surrounded
by his ten heroic sons--Satyajit and others--headed by Dhrishtadyumna,
and well-protected by Sikhandin, and having furnished his soldiers with
every necessary thing, hath come there with a full Akshauhini, desirous
of honouring Yudhishthira. And that lord of earth, Virata, with his two
sons Sankha and Uttara, as also with those heroes Suryadatta and
others--headed by Madiraksha and surrounded by one Akshauhini of troops,
hath thus accompanied by brothers and sons, joined the son of Pritha. And
the son of Jarasandha, the king of Magadha, and Dhrishtaketu, the king of
the Chedis, have separately come there, each accompanied by an Akshauhini
of troops. And the five brothers of Kekaya, all having purple flags, have
joined the Pandavas, surrounded by an Akshauhini of troops. Then
numbering to this extent, have I seen assembled there, and these, on
behalf of the Pandavas, will encounter the Dhartarashtra host. That great
car-warrior, Dhrishtadyumna, who is acquainted with human, celestial,
Gandharva and Asura arrays of battle, leadeth that host. O king, Bhishma,
the son of Santanu, has been assigned to Sikhandin as his share; and
Virata with all his Matsya warriors will support Sikhandin. The mighty
king of the Madras hath been assigned to the eldest son of Pandu as his
share, though some are of opinion that those two are not well-matched.
Duryodhana with his sons and his ninety-nine brothers, as also the rulers
of the east and the south, have been assigned to Bhimasena as his share.
Karna, the son of Vikartana, and Jayadratha the king of the Sindhus, have
been assigned to Arjuna as his share. And those heroes also on the earth
who are incapable of being withstood and who are proud of their might,
have been accepted by Arjuna as his share. And those mighty bowmen, the
five royal brothers of Kekaya, will put forth their strength in battle,
accepting the Kekaya warriors (on Dhritarashtra’s side) as antagonists.
And in their share are included the Malavas also, and the Salwakas, as
also, the two famous warriors of the Trigarta host who have sworn to
conquer or die. And all the sons of Duryodhana and Dussasana, as also
king Vrihadvala, have been assigned to Subhadra’s son as his share. And
those great bowmen, the sons of Draupadi, having cars furnished with
gold-embroidered banners, all headed by Dhrishtadyumna, will, O Bharata,
advance against Drona. And Chekitana on his car desireth to encounter
Somadatta in single combat with him, while Satyaki is anxious to battle
against the Bhoja chief, Kritavarman. And the heroic son of Madri,
Sahadeva, who setteth up terrible roars in battle, hath intended to take
as his share thy brother-in-law, the son of Suvala. And Nakula also, the
son of Madravati, hath intended to take as his share the deceitful Uluka
and the tribes of the Saraswatas. As for all the other kings of the
earth, O Monarch, who will go to battle, the sons of Pandu have, by
naming them, distributed them in their own respective shares. Thus hath
the Pandava host been distributed into divisions. Do thou now, without
delay, with thy sons, act as thou thinkest best.’
“Dhritarashtra said, ‘Alas, all my foolish sons, addicted to deceitful
dice, are already dead when it is the mighty Bhima with whom they desire
to encounter in the field of battle. All the kings of the earth too,
consecrated by Death himself for sacrifice, will rush to the Gandiva,
like so many moths into fire. Methinks my host is already put to flight
by those illustrious warriors formerly injured by me. Who, indeed, shall
follow to battle my warriors, whose ranks will be broken by the sons of
Pandu in the encounter? All of them are mighty car-warriors, possessed of
great bravery, of famous achievements, endued with great prowess, equal
unto the fiery sun in energy, and all victorious in battle. Those that
have Yudhishthira for their leader, the slayer of Madhu for their
protector, the heroic Savyasachin and Vrikodara for their warriors, and
Nakula, and Sahadeva, and Dhrishtadyumna, the son of Prishata, and
Satyaki, and Drupada, and Dhrishtaketu with his son, and Uttamaujas, and
the unconquerable Yudhamanyu of the Panchalas, and Sikhandin, and
Kshatradeva, and Uttara, the son of Virata, and Kasayas, the Chedis, the
Matsyas, the Srinjayas, Vabhru the son of Virata, the Panchalas, and the
Prabhadrakas, for fighting for them, those, indeed, from whom Indra
himself cannot, if they are unwilling, snatch this earth,--those heroes,
cool and steady, in fight, who can split the very mountains--alas, it is
with them that are endued with every virtue and possessed of superhuman
prowess that this wicked son of mine, O Sanjaya, desireth to fight,
disregarding me even though I am crying myself hoarse!’
“Duryodhana said, ‘Both the Pandavas and ourselves are of the same race;
both they and we tread upon the same earth, why dost thou think that
victory will declare itself for only the Pandavas? Bhishma, Drona, Kripa,
the unconquerable Karna, Jayadratha, Somadatta, and Aswatthaman--all
mighty bowmen and endued with great energy,--are incapable of being
vanquished by Indra himself united with the celestials. What sayst thou
then, O father of the Pandavas? All these noble and heroic kings of the
earth, bearing weapons, O father, are quite capable, for my sake, of
withstanding the Pandavas, while the latter are not capable of even
gazing at my troops. I am powerful enough to encounter in battle the
Pandavas with their sons. O Bharata, all those rulers of the earth, who
are anxious for my welfare, will certainly seize all the Pandavas like a
herd of young deer by means of net. I tell thee, in consequence of our
crowds of cars and snares of arrows, the Panchalas and the Pandavas will
all be routed.’
“Dhritarashtra said, ‘O Sanjaya, this my son speaketh like a mad man, for
he is incapable of vanquishing in battle Yudhishthira the just. This
Bhishma truly knoweth the might of the famous, powerful, virtuous, and
high-souled Pandavas and their sons, for he doth not wish a battle with
those illustrious ones. But tell me again O Sanjaya, of their movements.
Tell me, who are inciting those illustrious and mighty bowmen endued with
great activity, like priests enkindling (Homa) fires with libations of
clarified butter?’
“Sanjaya said, ‘O Bharata, Dhrishtadyumna is always urging the Pandavas
to war, saying, “Fight ye, best among the Bharatas. Do not entertain the
least fear. All those rulers of the earth, who, courted by
Dhritarashtra’s son, will become in that fierce encounter targets of
showers of weapons,--indeed, I alone will encounter all those angry kings
assembled together with their relatives, like a whale seizing little
fishes from the water. Bhishma and Drona and Kripa and Karna and Drona’s
son and Salya and Suyodhana,--them all I withstand, like the bank
resisting the swelling sea.” Unto him saying thus, the virtuous king
Yudhishthira said, “The Panchalas and the Pandavas wholly depend upon thy
prowess and steadiness. Rescue us safely from the war. I know, O
mighty-armed one, that thou art firm in the duties of the Kshatriya
order. Thou art, indeed, quite competent to smite alone the Kauravas.
When the latter, eager for fight, will stand before us, what thou, O
repressor of foes, wilt arrange, will certainly be for our good. Even
this is the opinion of those acquainted with the scriptures, that the
hero, who, displaying his prowess, relieth on those that after the rout run
away from the battle-field, seeking for protection, is to be bought with
a thousand. Thou, O bull among men, art brave, mighty, and powerful.
Without doubt, thou art that deliverer of those that are over-powered
with fear on the field of battle.” And when the righteous Yudhishthira
the son of Kunti said this, Dhrishtadyumna fearlessly addressed me in
these words, “Go thou, O Suta, without delay, and say unto all those that
have come to fight for Duryodhana, say unto the Kurus of the Pratipa
dynasty with the Vahlikas, the son of Saradwata and Karna and Drona, and
Drona’s son, and Jayadratha, and Dussasana, and Vikarna and king
Duryodhana, and Bhishma,--Do not suffer yourselves to be slain by Arjuna,
who is protected by the celestials. Before that happens, let some good
man approach Yudhishthira and entreat that son of Pandu, that best of
men, to accept the kingdom (surrendered by them) without delay. There is
no warrior on the earth like unto Savyasachin, son of Pandu, of prowess
incapable of being baffled. The celestial car of the holder of Gandiva is
protected by the very gods. He is incapable of being vanquished by human
beings. Do not, therefore, bend your mind to war!”’”
SECTION LVIII
“Dhritarashtra said, ‘Yudhishthira the son of Pandu is endued with
Kshatriya energy and leadeth the Brahmacharya mode of life from his very
youth. Alas, with him these foolish sons of mine desire to fight,
disregarding me that am thus bewailing. I ask thee, O Duryodhana, O
foremost of the Bharata race, desist from hostility. O chastiser of foes,
under any circumstances, war is never applauded. Half the earth is quite
enough for the maintenance of thyself and all thy followers. Give back
unto the sons of Pandu, O chastiser of foes, their proper share. All the
Kauravas deem just this to be consistent with justice, that thou shouldst
make peace with the high-souled sons of Pandu. Reflect thus, O son, and
thou wilt find that this thy army is for thy own death. Thou
understandest not this from thy own folly. I myself do not desire war,
nor Vahlika, nor Bhishma, nor Drona, nor Aswatthaman, nor Sanjaya, nor
Somadatta, nor Salya, nor Kripa, nor Satyavrata, nor Purumitra, nor
Bhurisravas,--in fact, none of these desireth war. Indeed, those warriors
upon whom the Kauravas, when afflicted by the foe, will have to rely, do
not approve of the war. O child, let that be acceptable to thee. Alas,
thou dost not seek it of thy own will, but it is Karna and the
evil-minded Dussasana and Sakuni, the son of Suvala, that are leading
thee to it.’
“Duryodhana said, ‘I challenge the Pandavas to battle, without depending
upon thyself, Drona, or Aswatthaman, or Sanjaya, or Vikarna, or Kamvoja,
or Kripa, or Vahlika, or Satyavrata, or Purumitra, or Bhurisravas, or
others of thy party. But, O bull among men, only myself and Karna, O
sire, are prepared to celebrate the sacrifice of battle with all the
necessary rites, making Yudhishthira the victim. In that sacrifice, my
car will be the altar; my sword will be the smaller ladle, my mace, the
large one, for pouring libations; my coat of mail will be the assembly of
spectators; my four steeds will be the officiating priests; my arrows
will be the blades of Kusa grass; and fame will be the clarified butter.
O king, performing, in honour of Yama, such a sacrifice in battle, the
ingredients of which will all be furnished by ourselves, we will return
victoriously covered with glory, after having slain our foes. Three of
us, O sire, viz., myself and Karna and my brother Dussasana,--will slay
the Pandavas in battle. Either I, slaying the Pandavas, will sway this
Earth, or the sons of Pandu, having slain me, will enjoy this Earth. O
king, O thou of unfading glory, I would sacrifice my life, kingdom,
wealth, everything, but would not be able to live side by side with the
Pandavas. O venerable one, I will not surrender to the Pandavas even that
much of land which may be covered by the sharp point of a needle.’
“Dhritarashtra said, ‘I now abandon Duryodhana for ever. I nevertheless
grieve for you all, ye kings, that will follow this fool who is about to
proceed to Yama’s abode. Like tigers among a herd of deer, those foremost
of smiters--the sons of Pandu,--will smite down your principal leaders
assembled for battle. Methinks, the Bharata host, like a helpless woman,
will be afflicted and crushed and hurled to a distance by Yuyudhana of
long arms. Adding to the strength of Yudhishthira’s army, which without
him was already sufficient, Sini’s son will take up his stand on the
field of battle and scatter his arrows like seeds on a cultivated field.
And Bhimasena will take up his position in the very van of the
combatants, and all his soldiers will fearlessly stand in his rear, as
behind a rampart. Indeed, when thou, O Duryodhana, wilt behold elephants,
huge as hills, prostrated on the ground with their tusks disabled, their
temples crushed and bodies dyed with gore,--in fact, when thou wilt see
them lying on the field of battle like riven hills, then, afraid of a
clash with him, thou wilt remember these my words. Beholding thy host
consisting of cars, steeds, and elephants, consumed by Bhimasena, and
presenting the spectacle of a wide-spread conflagration’s track, thou
wilt remember these my words. If ye do not make peace with the Pandavas,
overwhelming calamity will be yours. Slain by Bhimasena with his mace, ye
will rest in peace. Indeed, when thou wilt see the Kuru host levelled to
the ground by Bhima, like a large forest torn up by the roots, then wilt
thou remember these my words.’”
Vaisampayana continued, “Having said this unto all those rulers of the
earth, the king addressing Sanjaya again, asked him as follows.”
SECTION LIX
“Dhritarashtra said, ‘Tell me, O thou of great wisdom, what high-souled
Vasudeva and Dhananjaya said. I am anxious to hear from thee all about
this.’
“Sanjaya said, ‘Listen, O king, as I tell thee the state in which I found
Krishna and Dhananjaya. I will also, O Bharata, tell thee what those
heroes said, O king, with looks bent down and hands joined together, and
with senses well restrained, I entered the inner apartments for
conferring with those gods among men. Neither Abhimanyu nor the Twins can
repair to that place where are the two Krishnas and Draupadi and lady
Satyabhama. There I beheld those chastisers of foes, exhilarated with
Bassia wine, their bodies adorned with garlands of flowers. Attired in
excellent robes and adorned with celestial ornaments, they sat on a
golden dais, decked with numerous gems, and covered over with carpets of
diverse texture and hue. And I beheld Kesava’s feet resting upon Arjuna’s
lap while those of the high-souled Arjuna rested upon the laps of Krishna
and Satyabhama. Partha then pointed out to me (for a seat) a foot-stool
made of gold. Touching it with my hand, I seated myself down on the
ground. And when he withdraw his feet from the foot-stool, I beheld
auspicious marks on both his soles. Those consisted of two longitudinal
lines running from heels to fore-toe. O sire, endued with black
complexions, of high statures, and erect like Sala trunks, beholding
those youthful heroes, both seated on the same seat, a great fear seized
me. They seemed to me to be Indra and Vishnu seated together, though
Duryodhana of dull sense knoweth it not, in consequence of his reliance on
Drona and Bhishma and on the loud vaunts of Karna. That very moment, I
was convinced that the wishes of Yudhishthira the just, who had those two
for obeying his orders, were certain to succeed. Being hospitably
entertained with food and drink, and honoured with other courtesies, I
conveyed to them thy message, placing my joined hands on my head. Then
Partha, removing Kesava’s auspicious foot from his lap, with his hand
scarred by the flappings of the bow-string, urged him to speak. Sitting
up erect like Indra’s banner, adorned with every ornament, and resembling
Indra himself in energy, Krishna then addressed me. And the words which
that best of speakers said were sweet, charming and mild, though awful
and alarming to the son of Dhritarashtra. Indeed, the words uttered by
Krishna, who alone is fit to speak, were of correct emphasis and accent,
and pregnant with meaning, though heart-rending in the end. And Vasudeva
said, “O Sanjaya, say thou these words unto the wise Dhritarashtra and in
the hearing of that foremost of the Kurus, Bhishma, and also of Drona,
having first saluted at our request, O Suta, all the aged ones and having
enquired after the welfare of the younger ones, ‘Do ye celebrate diverse
sacrifices, making presents unto the Brahmanas, and rejoice with your
sons and wives, for a great danger threatens ye? Do ye give away wealth
unto deserving persons, beget desirable sons, and do agreeable offices to
those that are dear to thee, for king Yudhishthira is eager for victory?’”
While I was at a distance, Krishna with tears addressing me said, “That
debt, accumulating with time, hath not yet been paid off by me. Ye have
provoked hostilities with that Savyasachin, who hath for his bow the
invincible Gandiva, of fiery energy, and who hath me for his helpmate.
Who, even if he were Purandara himself, would challenge Partha having me
for his help-mate, unless, of course, his span of life were full? He that
is capable of vanquishing Arjuna in battle is, indeed, able to uphold the
Earth with his two arms, to consume all created things in anger and hurl
the celestials from Heaven. Among the celestials, Asuras, and men, among
Yakshas, Gandharvas, and Nagas, I do not find the person that can
encounter Arjuna in battle. That wonderful story which is heard of an
encounter in the city of Virata between a single person on one side and
innumerable warriors on the other, is sufficient proof of this. That ye
all fled in all directions being routed in the city of Virata by that son
of Pandu singly, is sufficient proof of this. Might, prowess, energy,
speed, lightness of hand, indefatiguableness, and patience are not to be
found in any one else save Partha.” Thus spoke Hrishikesa cheering up
Partha by his words and roaring like rain-charged clouds in the
firmament. Having heard these words of Kesava, the diadem-decked Arjuna,
of white steeds, also spoke to the same effect.’”
SECTION LX
Vaisampayana said, “Having heard these words of Sanjaya, the monarch
endued with the eye of wisdom, took that speech into his consideration as
regards its merits and demerits. And having counted in detail the merits
and demerits as far as he could, and having exactly ascertained the
strength and weakness of both parties, the learned and intelligent king,
ever desirous of victory to his sons, then began to compare the powers of
both sides. And having at last ascertained that the Pandavas were endued
with strength and energy both human and divine, and that the Kurus were
much weaker Dhritarashtra said unto Duryodhana, “This anxiety, O
Duryodhana, always filleth me. Indeed, it doth not leave me. Truly, it
seemeth that I behold it with my eye. This conviction is not a matter of
inference. All created beings show great affection for their offsprings,
and do, to the best of their power, what is agreeable and beneficial to
them. This is generally to be seen also in the case of benefactors. They
that are good always desire to return the good done to them and to do
what is highly agreeable to their benefactors. Remembering what was done
to him to Khandava, Agni will, no doubt, render aid to Arjuna in this
terrible encounter between the Kurus and the Pandavas. And from parental
affection, Dharma, and other celestials duly invoked, will come together
to the aid of the Pandavas. I think that to save them from Bhishma and
Drona and Kripa, the celestials will be filled with wrath, resembling the
thunderbolt in its effects. Endued with energy and well-versed in the use
of weapons, those tigers among men, the sons of Pritha, when united with
the celestials, will be incapable of being even gazed upon by human
warriors. He who hath the irresistible, excellent and celestial Gandiva
for his bow, he who hath a couple of celestial quivers obtained from
Varuna,--large, full of shafts, and inexhaustible, he on whose banner,
that is unobstructed like smoke in its action, is stationed the
monkey-image of celestial origin, whose car is unequalled on the earth
girt by the four seas, and the rattle of which as heard by men is like
the roar of the clouds, and which like the rolling of the thunder
frightens the foe; he whom the whole world regards as superhuman in
energy; he whom all the kings of the earth know to be the vanquisher of
the very gods in battle; he that taketh up five hundred arrows at a time
and in the twinkling of the eye, shooteth them, unseen by other, to a
great distance; that son of Pritha and tiger among car-warriors and
chastiser of foes, whom Bhishma and Drona and Kripa and Drona’s son and
Salya, the king of the Madras, and in fact, all impartial persons, regard
as incapable of being vanquished by even earthly kings of superhuman
prowess, when ready for fight who shooteth at one stretch full five
hundred arrows, and who is equal unto Kartavirya in strength of arms;
that great bowman, Arjuna, equal unto Indra or Upendra in prowess,--I
behold that great warrior committing a great havoc in this terrible
battle. O Bharata, reflecting day and night on this, I am unhappy and
sleepless, through anxiety for the welfare of the Kurus. A terrible
destruction is about to overtake the Kurus, if there is nothing but peace
for ending this quarrel. I am for peace with the Parthas and not for war.
O child, I always deem the Pandavas mightier than the Kurus.”’”
SECTION LXI
Vaisampayana said, “Hearing these words of his father, the passionate
son of Dhritarashtra inflamed with great wrath, again said these words,
of envy, of “Thou thinkest the Parthas having the celestials for their
allies, are incapable of being vanquished. Let this thy fear, O best of
kings, be dispelled. The gods attained to their divinity for absence of
desire, covetousness, and of enmity, as also for their indifference to
all worldly affairs. Formerly, Dwaipayana-Vyasa and Narada of great
ascetic austerities, and Rama, the son of Jamadagni, told us this. The
gods never like human beings to engage in work, O bull of the Bharata race,
from desire, or wrath, or covetousness, or envy. Indeed, if Agni, or
Vayu, or Dharma, or Indra, or the Aswins had ever engaged themselves in
works from worldly desire, then the sons of Pritha could never have
fallen into distress. Do not, therefore, by any means, indulge in such
anxiety, because the gods, O Bharata, always set their eyes on affairs
worthy of themselves. If, however, envy or lust become noticeable in the
gods in consequence of their yielding to desire, then, according to what
has been ordained by the gods themselves, such envy or lust can never
prevail. Charmed by me, Agni will be instantly extinguished, even if he
blazes up all around for consuming all creatures. The energy with which
the gods are endued is, indeed, great, but know, O Bharata, that mine is
greater than that of the gods. If the Earth herself cleaves in twain, or
mountain crests split, I can re-unite them, O king, by my incantations
before the eyes of all. If for the destruction of this universe of
animate and inanimate, mobile and immobile creatures, there happeneth a
terrific tempest or stony shower of loud roar, I can always, from
compassion for created beings, stop it before the eyes of all. When the
waters are solidified by me, even cars and infantry can move over them.
It is I who set agoing all the affairs of both gods and Asuras. Unto
whatever countries I go with my Akshauhinis on any mission, my steeds
move whithersoever I desire. Within my dominions there are no fearful
snakes, and protected by my incantations, creatures within my territories
are never injured by others that are frightful. The very clouds, O king,
pour, as regards those dwelling in my dominions, showers as much as they
desire and when they desire. All my subjects, again, are devoted to
religion and are never subject to calamities of season. The Aswins, Vayu,
Agni, Indra with the Maruts, and Dharma will not venture to protect my
foes. If these had been able to protect by their might my adversaries,
never would the sons of Pritha have fallen into such distress for three
and ten years. I tell thee truly that neither gods, nor Gandharvas nor
Asuras nor Rakshasas are capable of saving him who hath incurred my
displeasure; I have never before been baffled as regards the reward to
punishment that I intended to bestow or inflict on friend or foe. If
ever, O repressor of foes, I said this is to be,--that hath always been.
People, therefore, have always known me as a speaker of truth. All
persons can bear witness to my greatness, the fame of which hath spread
all around. I mention this, O king, for thy information and not from
pride. Never had I, O king, praised myself before, for to praise one’s
own self is mean. Thou wilt hear of defeat of the Pandavas and the
Matsyas, the Panchalas and the Kekayas, of Satyaki and Vasudeva, at my
hands. Indeed, as rivers, on entering the ocean, are entirely lost in it,
so the Pandavas with all their followers, on approaching me, will all be
annihilated. My intelligence is superior, my energy is superior, my
prowess is superior, my knowledge is superior, my resources are superior
by far to those of the Pandavas. Whatever knowledge of weapons is in the
Grandsire, in Drona, and Kripa, and Salya, and Shalya, exist in me as
well.”
“‘Having said these words, O Bharata, Duryodhana, that repressor of foes,
again asked Sanjaya, in order to ascertain the proceedings of
Yudhishthira bent upon war.’”
SECTION LXII
Vaisampayana said, “Without much minding Dhritarashtra, the son of
Vichitravirya who was about to ask of Partha, Karna said unto
Dhritarashtra’s son these words, cheering up the spirit of the assembled
Kurus, ‘Coming to know of the false pretence under which I obtained the
Brahma weapon of old from Rama, the latter told me,--“When thy hour will
come thy memory will fail thee in respect of this weapon.” Even for so
great an offence I was cursed so lightly by that great Rishi, my
preceptor. That great Rishi of fierce energy is capable of consuming even
the entire Earth with her seas. By attention and personal bravery, I
appeased his heart. I have that weapon with me still, and my period is
not yet run. I am, therefore, fully competent (to win victory). Let the
responsibility be mine. Having obtained the favour of that Rishi, I will
slay within the twinkling of an eye the Panchalas, the Karushas, the
Matsyas, and the sons of Pritha with their sons and grandsons, and bestow
on thee numerous regions won by my weapons. Let the Grandsire and Drona
and all the kings stay with thee. I will slay the sons of Pritha,
marching forth with the chief warriors of my army. Let that task be
mine.’ Unto him speaking thus, Bhishma said, ‘What sayest thou, O Karna?
Thy intellect is clouded at the approach of thy hour. Knowest thou not, O
Karna, that when the chief is slain, the sons of Dhritarashtra will all
be slain? Having heard of the feat achieved by Dhananjaya, with Krishna
only as his ally, at the burning of the Khandava forest, it behoveth thee
with thy friends and relatives to restrain thy mind. The shaft that the
illustrious and adorable chief of the celestials, the great Indra, gave
thee, thou wilt see, will be broken and reduced to ashes when struck by
Kesava with his discus. That other shaft of serpentine mouth that shineth
(in thy quiver) and is respectfully worshipped by thee with flowery
garlands, will, O Karna, when struck by the son of Pandu with his shafts,
perish with thee. O Karna, the slayer of Vana and Bhumi’s son (Naraka),
Vasudeva himself, who hath, in the thickest of battle, slain foes equal
and even superior to thee, protecteth the diadem-decked Arjuna.’
“Karna said, ‘Without doubt, the chief of the Vrishnis is even so.
Further, I admit, that that high-souled one is even more than that. Let,
however, the Grandsire listen to the effect of the bit of harsh speech
that he hath uttered. I lay down my weapons. The Grandsire will
henceforth behold me in court only and not in battle. After thou hast
become quiet, the rulers of the earth will behold my prowess in this
world.’”
Vaisampayana continued, “Having said this, that great bowman (Karna),
leaving the court went to his own abode. Bhishma, however, O king,
addressing Duryodhana in the midst of the Kurus, and laughing aloud,
said, ‘How truly doth the Suta’s son keep his promise. Why having
repeatedly given his pledge, saying,--The kings of Avanti and Kalinga,
Jayadratha, and Chediddhaja and Valhika standing as spectators, I will
slay hostile warriors by thousands and tens of thousands,--how will he
discharge that obligation? Having distributed his divisions in
counter-array and scattering heads by thousands, behold the havoc
committed by Bhimasena. Indeed, that moment, when, representing himself
as a Brahmana unto the holy and blameless Rama, Vikartana’s son obtained
that weapon, that vile wretch lost both his virtue and asceticism.’ O
king of kings, when Bhishma said this after Karna had gone away giving up
his weapons, Duryodhana, that foolish son of Vichitravirya’s son,
addressed Santanu’s son in these words.”
SECTION LXIII
“Duryodhana said, ‘The sons of Pritha are all as other men, and are, in
fact, of earthly birth as other men. Why then dost thou think that they
are sure to win victory? Both ourselves and they are equal in energy, in
prowess, in age, in intelligence, in knowledge of the scriptures, in
weapons, in the art of war, in lightness of hand, and in skill. All of us
are of the of same species, all being men by birth. How then, O
grandsire, dost thou know that victory will be theirs? I do not seek the
accomplishment of my aims by relying upon thee, or Drona, or Kripa or
Valhika, or upon the other kings. Myself, and Karna, the son of
Vikartana, and my brother Dussasana, will slay in battle the five sons of
Pandu by sharpened arrows. Then shall we, O king, gratify Brahmanas by
performing great sacrifices of diverse kinds, with abundant Dakshinas,
and by gifts of kine and horses and wealth. When my troops will drag by
the aid of their mighty arms the Pandavas in battle, like hunters
dragging a herd of deer by a net, or whirlpools drawing a crewless boat,
then the sons of Pandu, beholding us their foe, supported by crowds and
cars and elephants, will give up their pride, and not they alone but
Kesava also.’ Hearing this, Vidura said, ‘Venerable persons of infallible
knowledge say that in this world self-restraint is highly beneficial. In
the case of Brahmana especially, it is his duty. He whose self-restraint
followeth charity, asceticism, knowledge, and study of the Vedas, always
winneth success, forgiveness, and the fruit of his gifts. Self-restraint
enhanceth energy, and is an excellent and holy attribute. Freed from sin
and his energy increased by Self-restraint, one acquireth even Brahma
through it. People are always afraid of those that are without
self-restraint, as if the latter were very Rakshasas. And it is for
keeping these under check that the self-Existent created the Kshatriyas.
It hath been said that Self-restraint is an excellent vow for all the
four modes of life. I regard those attributes as its indications which
owe their origin to self-restraint. Those indications are forgiveness,
firmness of mind, abstention from injury, an equal regard for all things,
truthfulness of speech, simplicity, control over the senses, patience,
gentleness of speech, modesty, steadiness, liberality, mildness,
contentment, and faith, he that hath self-restraint casteth off lust,
avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and
sorrow. Purity and absence of crookedness and fraud, are the distinctive
marks of a man of self-restraint. He that is not covetous, that is
satisfied with a little, that regardeth not objects provoking lust, and
that is as grave as the ocean, is known as a man of self-restraint. He
that is well-behaved, of good disposition and contented soul, that
knoweth his own self is possessed of wisdom, winneth great regard here
and attaineth to a blissful state hereafter. Possessed of mature wisdom,
he that hath no fear of other creatures and whom other creatures fear
not, is said to be the foremost of men. Seeking the good of all, he is a
universal friend, and no one is made unhappy by him. Endued with gravity,
like that of the ocean and enjoying contentment in consequence of his
wisdom, such a man is always calm and cheerful. Regulating their conduct
according to the acts practised by the righteous olden times and before
their eyes, they that are self-restrained, being devoted to peace,
rejoice in this world. Or, abandoning Action, because contented in
consequence of Knowledge, such a person, with his senses under control
moveth quickly in this world, waiting for the inevitable hour and
absorption into Brahma. And as the track of feathery creatures in the sky
is incapable of being perceived, so the path of the sage enjoying
contentment in consequence of Knowledge is not visible. Abandoning the
world he that betaketh himself, in pursuit of emancipation, to the
Sannyasa mode of life, hath bright and eternal regions assigned to him in
heaven.’”
SECTION LXIV
“Vidura said, ‘We have heard, O sire, from old men, that once on a time a
fowler spread his net on the ground for catching feathery denizens of the
air. And in that net were ensnared at the same time two birds that lived
together. And taking the net up, the two winged creatures soared together
into the air. And seeing them soar into the sky, the fowler, without
giving way to despair, began to follow them in the direction they flew,
Just then, an ascetic living in a hermitage (close by), who had finished
his morning prayers, saw the fowler running in that manner hoping still
to secure the feathery creatures. And seeing that tenant of the earth
quickly pursuing those tenants of the air, the ascetic, O Kaurava,
addressed him in this Sloka,--O fowler, it appears very strange and
wonderful to me that thou, that art a treader of the earth, pursuest yet
a couple of creatures that are tenants of the air. The fowler said,
“These two, united together, are taking away my snare. There, however,
where they will quarrel they will come under my control.”’
“Vidura continued, ‘The two birds, doomed to death, soon after
quarrelled. And when the foolish pair quarrelled, they both fell on the
earth. And when, ensnared in the meshes of death, they began to contend
angrily against each other, the fowler approached unperceived and sized
them both. Even thus those kinsmen who fall out with one another for the
sake of wealth fall into the hands of the enemy like the birds I have
cited, in consequence of their quarrel. Eating together, talking
together,--these are the duties of kinsmen, and not contention under any
circumstances. Those kinsmen, that with loving hearts wait on the old,
become unconquerable like a forest guarded by lions. While those, O bull
of the Bharata race, that having won enormous riches nevertheless, behave
like mean-minded men, always contribute to the prosperity of their foes.
Kinsmen, O Dhritarashtra, O bull of the Bharata race, are like charred
brands, which blaze up when united but only smoke when disunited. I will
now tell thee something else that I saw on a mountain-breast. Having
listened to that also, do, O Kaurava, what is for thy best. Once on a
time we repaired to the northern mountain, accompanied by some hunters
and a number of Brahmanas, fond of discoursing on charms and medicinal
plants. That northern mountain, Gandhamadana, looked like a grove. As its
breast was overgrown on all sides with trees and diverse kinds of
luminous medicinal herbs, it was inhabited by Siddhas and Gandharvas. And
there we all saw a quantity of honey, of a bright yellow colour and of
the measure of a jar, placed on an inaccessible precipice of the
mountain. That honey, which was Kuvera’s favourite drink, was guarded by
snakes of virulent poison. And it was such that a mortal, drinking of it
would win immortality, a sightless man obtain sight, and an old man would
become a youth. It was that those Brahmanas conversant with sorcery spoke
about that honey. And the hunters, seeing that honey, desired, O king, to
obtain it. And they all perished in that inaccessible mountain-cave
abounding with snakes. In the same way, this thy son desireth to enjoy
the whole earth without a rival. He beholdeth the honey, but seeth not,
from folly, the terrible fall. It is true, Duryodhana desireth an
encounter in battle with Savyasachin, but I do not see that energy or
prowess in him which may carry him safe through it. On a single car
Arjuna conquered the whole earth. At the head of their hosts Bhishma and
Drona and others were frightened by Arjuna and utterly routed at the city
of Virata. Remember what took place on that occasion. He forgiveth still,
looking up to thy face and waiting to know what thou wouldst do. Drupada,
and the king of Matsyas, and Dhananjaya, when angry, will, like flames of
fire urged by the wind, leave no remnant (of thy army). O Dhritarashtra,
take king Yudhishthira on thy lap since both parties can, under no
circumstances, have victory when thy will be engaged in battle.’”
SECTION LXV
“Dhritarashtra said, ‘Consider, O Duryodhana, O dear son, what I tell
thee. Like an ignorant traveller thou thinkest, the wrong path to be the
right one, since thou art desirous of robbing the energy of the five sons
of Pandu, who are even as the five elements of the universe in their
subtle form upholding all mobile and immobile things. Without the certain
sacrifice of thy life thou art unable to vanquish Yudhishthira, the son
of Kunti, who is the foremost of all virtuous persons in this world.
Alas, like a tree defying the mighty tempest, thou chafest at Bhimasena
who hath not his peer (among men) in might and who is equal unto Yama
himself in battle. What man of sense would encounter in battle the
wielder of Gandiva, who is the foremost of all wielders of weapons, as
the Meru among mountains? What man is there whom Dhrishtadyumna, the
prince of Panchala, cannot overthrow, shooting his arrows among the foes,
like the chief of the celestials hurling his thunderbolt? That honoured
warrior among the Andhakas and the Vrishnis, the irresistible Satyaki,
ever engaged in the good of the Pandavas, will also slaughter thy host.
What man of sense, again, would encounter the lotus-eyed Krishna, who, as
regards the measure of his energy and power, surpasseth the three worlds?
As regards Krishna, his wives, kinsmen, relatives, his own soul and the
whole earth, put on one scale, weigheth with Dhananjaya on the other.
That Vasudeva, upon whom Arjuna relieth, is irresistible, and that host
where Kesava is, becometh irresistible everywhere. Listen, therefore, O
child, to the counsels of those well-wishers of thine whose words are
always for thy good. Accept thou thy aged grandsire, Bhishma, the son of
Santanu, as thy guide. Listen thou to what I say, and what these
well-wishers of the Kurus, Drona, and Kripa, and Vikarna, and king
Vahlika say. These all are as I myself. It behoveth thee to regard them
as much as thou regardest me, since, O Bharata, all these are conversant
with morality and bear affection to thee as much as I myself do. The
panic and rout, before thy eyes, at the city of Virata, of all thy troops
with thy brothers, after surrender of the king,--indeed, that wonderful
story that is heard of an encounter at that city between one and many,
are sufficient proof (of the wisdom of what I say). When Arjuna singly
achieves all that, what will not the Pandavas achieve when united
together? Take them by the hands as thy brothers, and cherish them with a
share of the kingdom.’”
SECTION LXVI
Vaisampayana said, “Having addressed Suyodhana thus, the highly blessed
and wise Dhritarashtra again asked Sanjaya, saying, ‘Tell me, O Sanjaya,
what thou hast not yet said, viz., what Arjuna told thee after the
conclusion of Vasudeva’s speech, for great is my curiosity to hear it.’
“Sanjaya said, ‘Having heard the words spoken by Vasudeva, the
irresistible Dhananjaya, the son of Kunti, when the opportunity came,
said these words in the hearing of Vasudeva. “O Sanjaya, our grandsire,
the son of Santanu, and Dhritarashtra, and Drona, and Kripa, and Karna,
and king Vahlika, and Drona’s son, and Somadatta, and Sakuni the son of
Suvala; and Dussasana, and Sala, and Purumitra, and Vivinsati; Vikarna,
and Chitrasena, and king Jayatsena, and Vinda and Anuvinda, the two
chiefs of Avanti, and Bhurisravas, and king Bhagadatta, and king
Jarasandha and other rulers of the earth, assembled there to fight for
the good of the Kauravas, are all on the eve of death. They have been
assembled by Dhritarashtra’s son for being offered up as libations on the
blazing Pandava-fire. In my name, Sanjaya, enquire after the welfare of
those assembled kings according to their respective ranks, paying them
proper regard at the same time. Thou shouldest also, O Sanjaya, say this,
in the presence of all kings, unto Suyodhana--that foremost of all sinful
men. Wrathful and wicked, of sinful soul and exceedingly covetous, do
thou, O Sanjaya, see that that fool with his counsellors hears all that I
say.” And with this preface, Pritha’s son Dhananjaya, endued with great
wisdom, and possessed of large eyes with red corners, glancing at
Vasudeva, then spoke unto me these words pregnant with both virtue and
profit, “Thou hast already heard the measured words spoken by the
high-souled chief of the Madhu’s race. Say unto the assembled kings that
those are also my words. And say this also for me, unto those kings,--‘Do
ye together try to act in such a way that libations may not have to be
poured into the arrowy fire of the great sacrifice of battle, in which
the rattle of car-wheels will sound as mantras, and the rank-routing bow
will act as the ladle. If, indeed, ye do not give up unto Yudhishthira,
that slayer of foes, his own share in the kingdom asked back by him, I
shall then, by means of my arrows, send all of you, with cavalry,
infantry, and elephants, into the inauspicious regions of departed
spirits.’” Then bidding adieu unto Dhananjaya and Hari of four arms and
bowing unto them both, I have with great speed come hither to convey
those words of grave import to thee, O thou that art endued with
effulgence equal that of the very gods.’”
SECTION LXVII
Vaisampayana said, “When Duryodhana, the son of Dhritarashtra, showed
little regard for the words spoken by Sanjaya, and when the rest remained
silent, the assembled kings rose up and retired. And after all the kings
of the earth had retired, king Dhritarashtra, who always followed the
counsels of his son from affection, wishing success to the assembled
kings, began to enquire in secret of Sanjaya about the resolve of his own
party, and of the Pandavas who were hostile to him. And Dhritarashtra
said, “Tell me truly, O son of Gavalgana, in what consists the strength
and weakness of our own host. Minutely acquainted as thou art with the
affairs of the Pandavas, tell me in what lies their superiority and in
what, their inferiority. Thou are fully conversant with the strength of
both parties. Thou knowest all things, and art well-versed in all matters
of virtue and profit. Asked by me, O Sanjaya, say which of the parties,
when engaged in battle, will perish?”’
“Sanjaya said, ‘I will not say anything to thee in secret, O king, for
then thou mayst entertain ill-feelings towards me. Bring thou hither, O
Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant
with morality, of keen perception, and capable of arriving at the truth,
they will remove any ill-feelings thou mayst cherish against me. In their
presence, O king, I will tell thee everything about the intensions of
Kesava and Partha.’”
Vaisampayana continued, “Thus addressed, Dhritarashtra caused both
Gandhari and Vyasa to be brought there. And introduced by Vidura they
entered the court without delay. And understanding the intentions of both
Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said,
Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he
desireth to know. Tell him truly all that thou knowest about Vasudeva and
Arjuna.’”
SECTION LXVIII
“Sanjaya said, ‘Those adorable bowmen, Arjuna and Vasudeva, who are
perfectly equal unto each other in respect of their godlike nature, have
taken their births of their own will. O lord, the discus owned by
Vasudeva, of abundant energy, occupieth a space full five cubits in
diameter, is capable also of being hurled at the foe (in forms large or
small) according to the will of the wielder himself, and it dependeth on
illusion. Always conspicuous by its effulgence, it is invisible to the
Kurus; and in ascertaining the strength or weakness of the Pandavas, that
discus offers the best ground. Indeed, that scion of Madhu’s race, endued
with great might, vanquished with an effort and in seeming playfulness
the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of
Chedis. Possessed of divinity and of soul superior to everything, that
most exalted of male beings can, by his will alone, bring the earth,
firmament, and heaven under his control. Thou askest me repeatedly, O
king, about the Pandavas for knowing their strength and weakness. Listen
now to all that in brief. If the whole universe be placed on one scale
and Janardana on the other, even then Janardana will outweigh the entire
universe. Janardana, at his pleasure, can reduce the universe to ashes,
but the entire universe is incapable of reducing Janardana to ashes.
Wherever there is truthfulness, wherever virtue, wherever modesty,
wherever simplicity, even there is Govinda. And thither where Krishna is,
success must be. That soul of all creatures, most exalted of male beings,
Janardana, guideth, as if in sport, the entire earth, the firmament, and
the heaven. Making the Pandavas the indirect means, and beguiling the
whole world, Janardana wisheth to blast thy wicked sons that are all
addicted to sin. Endued with divine attributes, Kesava, by the power of
his soul causeth the wheel of Time, the wheel of the Universe, and the
wheel of the Yuga, to revolve incessantly. And I tell thee truly that
glorious Being is alone the Lord of Time, of Death, and of this Universe
of mobile and immobile objects. That great ascetic Hari, though the Lord
of the whole Universe, still betaketh himself to work, like a humble
labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid
of His illusion. Those men, however, that have attained to Him are not
deceived.’”
SECTION LXIX
“Dhritarashtra said, ‘How hast thou, O Sanjaya, been able to know Madhava
as the Supreme Lord of the universe? And how is it that I am unable to
know Him as such? Tell me this, O Sanjaya.’
“Sanjaya said, ‘Listen, O king! Thou hast no Knowledge, whereas my
Knowledge hath suffered no diminution. He that is without Knowledge and
is shrouded with the darkness of ignorance, knoweth not Kesava. Aided by
my knowledge, O sire, I know the slayer of Madhu to be the union of the
Gross, the Subtle and the Cause; and that He is the Creator of all, but
is Himself increate; and also that, endued with Divinity, it is He from
whom everything springs and it is He unto whom all things return.’
“Dhritarashtra said, ‘O son of Gavalgana, what is the nature of that
Faith which thou hast in Janardana and in consequence of which thou
knowest the slayer of Madhu to be the union of the Gross, the Subtle, and
the Cause?’
“Sanjaya said, ‘Blessed be thou, O king, I have no regard for the
illusion (that is identified with worldly pleasures) and I never practise
the useless virtues (of vows and work without reliance on Him and purity
of Soul). Having obtained purity of Soul through Faith, I have known
Janardana from the scriptures.’
“Dhritarashtra said, ‘O Duryodhana, seek thou the protection of
Janardana, otherwise called Hrishikesa. O child, Sanjaya is one of our
trustiest friends. Seek refuge with Kesava.’
“Duryodhana said, ‘If the divine son of Devaki united in friendship with
Arjuna, were to slay all mankind, I cannot, even then, resign myself to
Kesava.’
“Dhritarashtra said, ‘This evil-minded son of thine, O Gandhari, is
resolved to sink in misery. Envious, wicked-souled, and vain, he setteth
aside the words of all his superiors.’
“Gandhari said, ‘Thou covetous wretch that disregardest the commands of
the aged, abandoning thy father and myself and giving up prosperity and
life, enhancing the joy of thy foes, and afflicting me with deep
distress, thou wilt, O fool, remember thy father’s words, when struck by
Bhimasena, thou wilt bite the dust.’
“Vyasa said, ‘Listen to me, O king! Thou, O Dhritarashtra, art the
beloved of Krishna. When Sanjaya hath been thy envoy, he will verily lead
thee to thy good. He knoweth Hrishikesa,--that ancient and exalted One.
If thou listenest to him with attention, he will certainly save thee from
the great danger that hangs upon thee. O son of Vichitravirya, subject to
wrath and joy, men are entangled in various snares. They that are not
contented with their own possessions, deprived of sense as they are by
avarice and desire, they repeatedly become subject to Death in
consequence of their own acts, like blind men (falling into pits) when
led by the blind. The path that is trod by the wise is the only one (that
leadeth to Brahma). They that are superior, keeping that path of view,
overcome death and reach the goal by it.’
“Dhritarashtra said, ‘Tell me, O Sanjaya, of that path without terrors by
which, obtaining Hrishikesa, salvation may be mine.’
“Sanjaya said, ‘A man of uncontrolled mind can by no means know Janardana
whose soul is under perfect command. The performance of sacrifices
without controlling one’s senses is even no means to that end.
Renunciation of the objects of our excited senses is due to spiritual
light; both spiritual light and abstention from injury arise doubtless
from true wisdom. Therefore, O king, resolve to subdue thy senses with
all possible vigour; let not thy intellect deviate from true knowledge;
and restrain thy heart from worldly temptations that surround it. Learned
Brahmanas describe this subjugation of the senses to be true wisdom; and
this wisdom is the path by which learned men proceed to their goal. O
king, Kesava is not obtainable by men who have not subdued their senses.
He that hath subdued his senses, desireth spiritual knowledge, awakened
by the knowledge of scriptures and the pleasure of Yaga-absorption.’”
SECTION LXX
“Dhritarashtra said, ‘I request thee, O Sanjaya, to tell me again of the
lotus-eyed Krishna; for, by being acquainted with the import of his
names, I may, O son, obtain that most exalted of male beings.’
“Sanjaya said, ‘The auspicious names (of Kesava) have been previously
heard by me. Of those I will tell thee as many as I know. Kesava,
however, is immeasurable, being above the power of speech to describe. He
is called Vasudeva in consequence of his enveloping all creatures with
the screen of illusion, or of his glorious splendour, or of his being the
support and resting-place of the gods. He is called Vishnu because of his
all-pervading nature. He is called Madava, O Bharata, because of his
practising as a Muni, concentration of mind on truth and Yoga-absorption.
He is called Madhusudana because of his having slain the Asura Madhu, and
also because of his being the substance of the twenty-four objects of
knowledge. Born of the Sattwata race, he is called Krishna because he
uniteth in himself what are implied by the two words Krishi which
signifieth “what existeth” and na which signifieth “eternal peace.” He is
called Pundarikaksha from Pundarika implying his high and eternal abode,
and Aksha implying “indestructible;” and he is called Janardana because
he striketh fear into the hearts of all wicked beings. He is called
Sattwata, because the attribute of Sattwa is never dissociated from him
and also because he is never dissociated from it; and he is called
Vrishabhakshana from Vrishabha implying the “Vedas” and ikshana implying
“eye,” the union of the two signifying that the Vedas are his eyes, or
the Vedas are the eyes through which he may be seen. That conqueror of
hosts is called Aja, or “unborn,” because he hath not taken his birth from
any being in the ordinary way. That Supreme Soul is called Damodara
because unlike the gods his effulgence is increate and his own, and also
because he hath self-control and great splendour. He is called
Hrishikesa, from Hrishika meaning “eternal happiness” and Isa meaning
“the six divine attributes,” the union signifying one having joy,
happiness, and divinity. He is called Mahavahu, because he upholdeth the
earth and the sky with his two arms. He is called Adhakshaja, because he
never falleth down or suffereth any deterioration, and is called Narayana
from his being the refuge of all human beings. He is called Purusottama
from Puru implying “he that createth and preserveth” and so meaning “he
that destroyeth, the union signifying one that createth, preserveth, and
destroyeth the universe”. He possesseth a knowledge of all things, and,
therefore, is called Sarva. Krishna is always in Truth and Truth is
always in him, and Govinda is Truth’s Truth. Therefore, he is called
Satya. He is called Vishnu because of his prowess, and Jishnu because of
his success. He is called Ananta from his eternity, and Govinda from his
knowledge of speech of every kind. He maketh the unreal appear as real
and thereby beguileth all creatures. Possessed of such attributes, ever
devoted to righteousness, and endued with divinity, the slayer of Madhu,
that mighty-armed one incapable of decay, will come hither for preventing
the slaughter of the Kurus.’”
SECTION LXXI
“Dhritarashtra said, ‘O Sanjaya, I envy those gifted with sight, who will
behold before them that Vasudeva whose body endued with great beauty
shineth with effulgence, illuminating the cardinal and subsidiary points
of the compass; who will give utterance to words that will be listened to
with respect by the Bharatas,--words that are auspicious to the
Srinjayas, acceptable, by those desirous of prosperity, faultless in
every respect, and unacceptable by those that are doomed to death; who is
full of high resolves, eternal, possessed of unrivalled heroism, who is
the bull of the Yadavas and their leader, and who is the slayer and
awe-inspirer of all foes, and who is the destroyer of the fame of every
enemy. The assembled Kauravas will behold that high-souled and adorable
One, that slayer of foes, that chief of the Vrishnis, uttering words full
of kindness, and fascinating all of my party. I put myself in the hand of
that Eternal one, that Rishi endued with knowledge of Self, that ocean of
eloquence, that Being who is easily attainable by ascetics, that bird
called Arishta furnished with beautiful wings, that destroyer of
creatures, that refuge of the universe; that one of a thousand heads,
that Creator and Destroyer of all things, that Ancient one, that one
without beginning, middle, or end, that one of infinite achievements,
that cause of the Prime seed, that unborn one, that Eternity’s self, that
highest of the high, that Creator of the three worlds, that Author of
gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons
and rulers of men, that younger brother of Indra.’”
SECTION LXXII
(Bhagwat Yana Parva)
Janamejaya said, “When good Sanjaya (leaving the Pandava camp) went back
to the Kurus, what did my grandsires, the sons of Pandu, then do? O
foremost of Brahmanas, I desire to hear all this. Tell me this,
therefore.”
Vaisampayana said, “After Sanjaya had gone, Yudhishthira the just,
addressed Krishna of the Dasarha race--that chief of all the Sattwatas,
saying, ‘O thou that art devoted to friends, the time hath come for
friends to show their friendship. I do not see any other persons besides
thee that can save us in this season of distress. Relying on thee, O
Madhava, we have fearlessly asked back our share from Duryodhana who is
filled with immeasurable pride and from his counsellors. O chastiser of
foes, thou protectest the Vrishnis in all their calamities, do thou now
protect the Pandavas also from a great danger, for they deserve thy
protection.’
“Divine Krishna said, ‘Here am I, O mighty-armed one. Tell me what thou
desirest to say, for I will, O Bharata, accomplish whatever thou wilt
tell me.’
“Yudhishthira said, ‘Thou hast heard what the intention is of
Dhritarashtra and his son. All that Sanjaya, O Krishna, said unto me hath
certainly the assent of Dhritarashtra. Sanjaya is Dhritarashtra’s soul,
and spoke out his mind. An envoy speaketh according to his instructions,
for if he speaketh otherwise he deserveth to be slain. Without looking
equally on all that are his, moved by avarice and a sinful heart,
Dhritarashtra seeketh to make peace with us without giving us back our
kingdom. Indeed, at Dhritarashtra’s command we spent twelve years in the
woods and one additional year in concealment, well-believing, O lord,
that Dhritarashtra would abide firmly by that pledge of ours. That we did
not deviate from our promise is well-known to the Brahmanas who were with
us. The covetous king Dhritarashtra, is now unwilling to observe
Kshatriya virtues. Owing to affection for his son, he is listening to the
counsels of wicked men. Abiding by counsels of Suyodhana, the king, O
Janardana, actuated by avarice and seeking his own good, behaveth
untruthfully towards us. What can be more sorrowful, O Janardana, than
this, that I am unable to maintain my mother and my friends? Having the
Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with
thee, O slayer of Madhu, for my protector, I prayed for only five
villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any
other, O Govinda, as the fifth;--“Grant us,” we said, “five villages or
towns, O sire, where we five may dwell in union, for we do not desire the
destruction of the Bharatas.”--The wicked-minded son of Dhritarashtra,
however, regarding the lordship of the world to be in him, doth not
agree to even that. What can be more sorrowful than this? When a man born
and brought up in a respectable family, coveteth the possessions of
others, that avarice of his destroyeth his intelligence; and intelligence
being destroyed, shame is lost; and loss of shame leadeth to diminution
of virtue; and loss of virtue bringeth on loss of prosperity. Destruction
of prosperity, in its turn, ruineth a person, for poverty is a person’s
death. Kinsmen and friends and Brahmanas shun a poor man as birds avoid,
O Krishna, a tree that beareth neither flower nor fruits. Even this, O
sire, is death to me that kinsmen shun me, as if I were a fallen one like
the breath of life quitting a dead body. Samvara said that no condition
of life could be more distressful than that in which one is always racked
by the anxiety caused by the thought--“I have no meat for today, what will
become of me tomorrow?”--It is said that wealth is the highest virtue, and
everything depends on wealth. They that have wealth are said to live,
whereas those that are without wealth are more dead than alive. They that
by violence rob a man of his wealth not only kill the robbed but destroy
also his virtue, profit and pleasure. Some men when overtaken by poverty
choose death; others remove from cities to hamlets; others retire into the
wood; while others, again, become religious mendicants to destroy their
lives. Some for the sake of wealth are driven to madness; others for
wealth, live under subjection to their foes; while many others, again,
for the sake of wealth, betake themselves to the servitude of others. A
man’s poverty is even more distressful to him than death, for wealth is
the sole cause of virtue and pleasure. The natural death of a person is
not much regarded, for that is the eternal path of all creatures. Indeed,
none among created beings can transgress it. O Krishna, a man who is poor
from birth is not so much distressed as one, who, having once possessed
great prosperity and having been brought up in luxury, is deprived of
that prosperity. Having through his own fault fallen into distress, such
a person blameth the very gods with Indra and his own self. Indeed,
knowledge of even the entire scriptures faileth to mitigate his pains.
Sometimes he getteth angry with his servants, and sometimes he cherisheth
malice towards even his well-wishers. Subject to constant anger, he
loseth his very senses, and his senses being clouded, he practiseth evil
deeds. Through sinfulness such a person contributeth to a fusion of
castes. A fusion of castes leadeth to hell and is the foremost of all
sinful acts. If he is not awakened in time, he goeth, certainly, O
Krishna, to hell, and, indeed, wisdom is the only thing that can awaken
him, for if he obtaineth back the eye of wisdom, he is saved. When wisdom
is regained, such a man turneth his attention to scriptures; and
attention to scriptures aideth his virtue. Then shame becometh his best
ornament. He that hath shame hath an aversion against sin, and his
prosperity also increaseth; and he that hath prosperity truly becometh a
man. He that is ever devoted to virtue, and hath his mind under control,
and always acteth after deliberation, never inclineth towards
unrighteousness and never engageth in any act that is sinful. He that is
without shame and sense is neither man nor woman. He is incapable of
earning religious merit, and is like a Sudra. He that hath shame
gratifieth the gods, the Pitris, and even his own self, and by this he
obtaineth emancipation, which indeed, is the highest aim of all righteous
persons.’
“‘Thou hast, O slayer of Madhu, seen all this in me with thy own eyes. It
is not unknown to thee, how, deprived of kingdom, we have lived these
years. We cannot lawfully abandon that prosperity (which had been ours).
Our first efforts will be such that, O Madhava, both ourselves and the
Kauravas, united in peace, will quietly enjoy our prosperity. Otherwise,
we shall, after slaying the worst of the Kauravas, regain those
provinces, although success through bloodshed by destruction of even
despicable foes that are related to us so dearly is the worst of all
fierce deeds, O Krishna. We have numerous kinsmen, and numerous also are
the revered seniors that have taken this or that other side. The
slaughter of these would be highly sinful. What good, therefore, can
there be in battle? Alas, such sinful practices are the duties of the
Kshatriya order! Ourselves have taken our births in that wretched order!
Whether those practices be sinful or virtuous, any other than the
profession of arms would be censurable for us. A Sudra serveth; a Vaisya
liveth by trade; the Brahmana have chosen the wooden bowl (for begging),
while we are to live by slaughter! A Kshatriya slayeth a Kshatriya;
fishes live on fish; a dog preyeth upon a dog! Behold, O thou of the
Dasarha race, how each of these followeth his peculiar virtue. O Krishna,
Kali is ever present in battle-fields; lives are lost all around. It is
true, force regulated by policy is invoked; yet success and defeat are
independent of the will of the combatants. The lives also of creatures
are independent of their own wishes, and neither weal nor woe can be
one’s when the time is not come for it, O best of the Yadu’s race.
Sometimes one man killeth many, sometimes many united together kill
one. A coward may slay a hero, and one unknown to fame may slay a hero of
celebrity. Both parties cannot win success, nor both be defeated. The
loss, however, on both sides may be equal. If one flieth away, loss of
both life and fame is his. Under all circumstances, however, war is a
sin. Who in striking another is not himself struck? As regard the person,
however, who is struck, victory and defeat, O Hrishikesa, are the same.
It is true that defeat is not much removed from death, but his loss also,
O Krishna, is not less who winneth victory. He himself may not be killed,
but his adversaries will kill at least some one that is dear to him, or
some others and thus the man, O sire, deprived of strength and not seeing
before him his sons and brothers, becometh indifferent, O Krishna, to
life itself. Those that are quiet, modest, virtuous, and compassionate,
are generally slain in battle, while they that are wicked escape. Even
after slaying one’s foes, repentance, O Janardana, possesseth the heart.
He that surviveth among the foes giveth trouble, for the survivor,
collecting a force, seeketh to destroy the surviving victor. In hopes of
terminating the dispute, one often seeketh to exterminate the foe. Thus
victory createth animosity, and he that is defeated liveth in sorrow. He
that is peaceful, sleepeth in happiness, giving up all thoughts of
victory and defeat, whereas he that hath provoked hostility always
sleepeth in misery, with, indeed, an anxious heart, as if sleeping with a
snake in the same room. He that exterminates seldom winneth fame. On the
other hand, such a person reapeth eternal infamy in the estimation of
all. Hostilities, waged over so long, cease not; for if there is even one
alive in the enemy’s family, narrators are never wanted to remind him of
the past. Enmity, O Kesava, is never neutralised by enmity; on the other
hand, it is fomented by enmity, like fire fed by clarified butter.
Therefore, there can be no peace without the annihilation of one party,
for flaws may always be detected of which advantage may be taken by one
side or other. They that are engaged in watching for flaws have this
vice. Confidence in one’s own prowess troubleth the core of one’s heart
like an incurable disease. Without either renouncing that at once, or
death, there can be no peace. It is true, O slayer of Madhu, that
exterminating the foe by the very roots, may lead to good result in the
shape of great prosperity, yet such an act is most cruel. The peace that
may be brought about by our renouncing the kingdom is hardly different
from death, which is implied by the loss of kingdom, in consequence of
the design of the enemy and the utter ruin of ourselves. We do not wish
to give up the kingdom, nor do we wish to see the extinction of our race.
Under these circumstances, therefore, the peace that is obtained through
even humiliation is the best. When these that strive for peace by all
means without of course wishing for war, find conciliation fail, war
becomes inevitable, and then is the time for the display of prowess.
Indeed, when conciliation fails, frightful results follow. The learned
have noticed all this in a canine contest. First, there comes the wagging
of tails, then the bark, then the bark in reply, then the
circumambulation, then the showing of teeth, then repeated roars, and
then at last the fight. In such a contest, O Krishna, the dog that is
stronger, vanquishing his antagonist, taketh the latter’s meat. The same
is exactly the case with men. There is no difference whatever. They that
are powerful should be indifferent to avoid disputes with the weak who
always bow down. The father, the king, and he that is venerable in years,
always deserve regard. Dhritarashtra, therefore, O Janardana, is worthy
of our respect and worship. But, O Madhava, Dhritarashtra’s affection for
his son is great. Obedient to his son, he will reject our submission.
What dost thou, O Krishna, think best at this juncture? How may we, O
Madhava, preserve both our interest and virtue? Whom also, besides thee,
O slayer of Madhu, and foremost of men, shall we consult in this
difficult affair? What other friend have we, O Krishna, who like thee is
so dear to us, who seeketh our welfare so, who is so conversant with the
course of all actions, and who is so well-acquainted with truth?’”
Vaisampayana continued, “Thus addressed, Janardana replied unto
Yudhishthira the just, saying, ‘I will go to the court of the Kurus for
the sake of both of you. If without sacrificing your interests I can
obtain peace, O king, an act of great religious merit will be mine,
productive of great fruits. I shall then also save from the meshes of
death the Kurus and the Srinjayas inflamed with wrath, the Pandavas and
the Dhritarashtras, and, in fact, this entire earth.’
“Yudhishthira said, ‘It is not my wish, O Krishna, that thou wilt go to
the Kurus, for Suyodhana will never act according to thy words, even if
thou advisest him well. All the Kshatriyas of the world, obedient to
Duryodhana’s command, are assembled there. I do not like that thou, O
Krishna, shouldst proceed into their midst. If any mischief be done to
thee, O Madhava, let alone happiness; nothing, not even divinity, nor
even the sovereignty over all the gods will delight us.’
“The holy one said, ‘I know, O monarch, the sinfulness of Dhritarashtra’s
son, but by going there we will escape the blame of all the kings of the
earth. Like other animals before the lion, all the kings of the earth
united together are not competent to stand still before me in battle when
I am enraged. If, after all, they do me any injury, then I will consume
all the Kurus. Even this is my intention. My going thither, O Partha,
will not be fruitless, for if our object be not fulfilled, we shall at
least escape all blame.’
“Yudhishthira said, ‘Do, O Krishna, as it pleaseth thee. Blessed be thou,
go then to the Kurus. I hope to behold thee return successful and
prosperous. Going unto the Kurus, make thou, O Lord, such a peace that
all the sons of Bharata may live together with cheerful hearts and
contentedly. Thou art our brother and friend, dear to me as much as to
Vibhatsu. Such hath been our intimacy with thee that we apprehend no
neglect of our interest from thee. Go thou there for our good. Thou
knowest us, thou knowest our antagonists, thou knowest what our purposes
are, and thou knowest also what to say. Thou wilt, O Krishna, say unto
Suyodhana such words as are for our benefit. Whether peace is to be
established by (apparent) sin or by any other means, O Kesava, speak such
words as may prove beneficial to us.’”
SECTION LXXIII
“The holy one said, ‘I have heard Sanjaya’s words and now I have heard
thine. I know all about his purposes as also of thyself. Thy heart
inclineth to righteousness, whereas their inclination is towards enmity.
That which is obtained without war is of great value to thee. A long-life
Brahmacharya is not, O lord of earth, the duty of a Kshatriya. Indeed,
men of all the four orders have said that a Kshatriya should never
subsist on alms; victory or death in battle, hath been eternally ordained
by the Creator; even that is the duty of a Kshatriya. Cowardice is not
applauded (in a Kshatriya). Subsistence, O Yudhishthira, is not possible
by Cowardice, O thou of mighty arms. Display thy prowess, and vanquish, O
chastiser of foes, thy enemies. The covetous son of Dhritarashtra, O
chastiser of foes, living for a long time (with many kings) has by
affection and friendship become very powerful. Therefore, O king, there
is no hope of making his peace with thee. They regard themselves strong,
having Bhishma and Drona and Kripa and others with them. As long, O king,
as thou, O grinder of foes, wilt behave with them mildly, they will
withhold thy kingdom. Neither from compassion, nor from mildness, nor
from a sense of righteousness, will the sons of Dhritarashtra, O
chastiser of foes, fulfil thy wishes. This, O son of Pandu, is another
proof that they will not make peace with thee. Having pained thee so
deeply by making thee put on a Kaupina, they were not stung with remorse.
In the very sight of the Grandsire (Bhishma) and Drona and the wise
Vidura, of many holy Brahmanas, the king, the citizens, and all the chief
Kauravas, the cruel Duryodhana, deceitfully defeating thee at dice,--thee
that are charitable, gentle, self-restrained, virtuous, and of rigid vows
was not, O king, ashamed of his vile act. Do not, O monarch, show any
compassion for that wretch of such disposition. They deserve death at the
hands of all, how much more then of thee, O Bharata? O Bharata, with what
improper speeches did Duryodhana with his brothers, filled with gladness
and indulging in many a boast, afflict thee with thy brothers! He said,
The Pandavas now have nothing of their own in this wide earth. Their
very names and lineage are extinct. In time, which is never-ending,
defeat will be theirs. All their virtues having merged in me, they will
now be reduced to the five elements. While the match at dice was in
progress, the wretched Dussasana of most wicked soul, seizing that
weeping lady by the hair dragged princess Draupadi, as if she had no
protectors, to the assembly of kings, and in the presence of Bhishma and
Drona and others, repeatedly called her--“cow, cow!” Restrained by thee,
thy brothers of terrible prowess, bound also by the bonds of virtue, did
nothing to avenge it; and after thou hadst been exiled to the woods,
Duryodhana having uttered such and other cruel words, boasted amid his
kinsmen. Knowing thee innocent, they that were assembled sat silent in
the assembly-house, weeping with choked voice. The assembled kings with
the Brahmanas did not applaud him for this. Indeed, all the courtiers
present there censured him. To a man of noble descent, O grinder of foes,
even censure is death. Death is even many times better than a life of
blame. Even then, O king, he died when, upon being censured by all the
kings of the earth, he felt no shame! He whose character is so abominable
may easily be destroyed even like a rootless tree standing erect on a
single weak root. The sinful and evil-minded Duryodhana deserveth death
at the hands of every one, even like a serpent. Slay him, therefore, O
killer of foes, and hesitate not in the least. It behoveth thee, O
sinless one, and I like it too, that thou shouldst pay homage unto thy
father Dhritarashtra and also unto Bhishma. Going thither I will remove
the doubts of all men who are still undecided as to the wickedness of
Duryodhana. Thither in the presence of all kings I will enumerate all
those virtues of thine that are not to be met in all men, as also all the
vices of Duryodhana. And hearing me speak beneficial words, pregnant with
virtue and profit, the rulers of various realms will regard thee as
possessed of a virtuous soul, and as a speaker of truth, while at the
same time, they will understand how Duryodhana is actuated by avarice. I
will also tell the vice of Duryodhana, before both the citizens and the
inhabitants of the country, before both the young and the old, of all the
four orders that will be collected there. And as thou askest for peace no
one will charge thee sinful, while all the chiefs of the earth will
censure the Kurus and Dhritarashtra; and when Duryodhana will be dead in
consequence of his being forsaken by all men, there will be nothing left
to do. Do then what should now be done. Going unto the Kurus, I shall
strive to make peace without sacrificing thy interests, and marking their
inclination for war and all their proceedings, I will soon come back, O
Bharata, for thy victory. I think war with the enemy to be certain. All
the omens that are noticeable by me point to that. Birds and animals set
up frightful screeches and howls at the approach of dusk. The foremost of
elephants and steeds assume horrible shapes; the very fire exhibiteth
diverse kinds of terrible hues! This would never have been the case but
for the fact of the world-destroying Havoc’s self coming into our midst!
Making ready their weapons, machines, coats of mail, and cars, elephants,
and steeds, let all thy warriors be prepared for battle, and let them
take care of their elephants and horses and cars. And, O king, collect
everything that thou needest for the impending war. As long as he liveth,
Duryodhana will, by no means, be able to give back unto thee, O king,
that kingdom of thine which, abounding in prosperity, have before been
taken by him at dice!’”
SECTION LXXIV
“Bhima said, ‘Speak thou, O slayer of Madhu, in such a strain that there
may be peace with the Kurus. Do not threaten them with war. Resenting
everything, his wrath always excited, hostile to his own good and
arrogant, Duryodhana should not be roughly addressed. Do thou behave
towards him with mildness. Duryodhana is by nature sinful of heart like
that of a robber, intoxicated with the pride of prosperity, hostile to
the Pandavas, without foresight, cruel in speech, always disposed to
censure others, of wicked prowess, of wrath not easily to be appeased,
not susceptible of being taught, of wicked soul, deceitful in behaviour,
capable of giving up his very life rather than break or give up his own
opinion. Peace with such a one, O Krishna, is, I suppose, most difficult.
Regardless of the words of even his well-wishers, destitute of virtue,
loving falsehood, he always acts against the words of his counsellors and
wounds their hearts. Like a serpent hid within reeds, he naturally
commits sinful acts, depending on his own wicked disposition, and
obedient to the impulse of wrath. What army Duryodhana hath, what his
conduct is, what his nature, what his might, and what his prowess, are
all well-known to thee. Before this, the Kauravas with their son passed
their days in cheerfulness, and we also with our friends rejoiced like
the younger brother of Indra, with Indra himself. Alas, by Duryodhana’s
wrath, O slayer of Madhu, the Bharatas will all be consumed, even like
forests by fire at the end of the dewy seasons, and, O slayer of Madhu,
well-known are those eighteen kings that annihilated their kinsmen,
friends, and relatives. Even as, when Dharma became extinct, Kali was
born in the race of Asuras flourishing with prosperity and blazing with
energy, so was born Udavarta among the Haihayas, Janamejaya among the
Nepas, Vahula among the Talajanghas, proud Vasu among the Krimis,
Ajavindu among the Suviras, Rushardhik among the Surashtras, Arkaja among
the Valihas, Dhautamulaka among the Chinas, Hayagriva among the Videhas,
Varayu among the Mahaujasas, Vahu among the Sundaras, Pururavas among the
Diptakshas, Sahaja among the Chedis and Matsyas, Vrishaddhaja among the
Praviras, Dharana among the Chandra-batsyas, Bigahana among the Mukutas
and Sama among the Nandivegas. These vile individuals, O Krishna, spring
up, at the end of each Yuga, in their respective races, for the
destruction of their kinsmen. So hath Duryodhana, the very embodiment of
sin and the disgrace of his race, been born, at the end of the Yuga,
amongst us the Kurus. Therefore, O thou of fierce prowess, thou shouldst
address him slowly and mildly, not in bitter but sweet words fraught with
virtue and profit, and discourse fully on the subject so as to attract
his heart. All of us, O Krishna, would rather in humiliation follow
Duryodhana submissively, but, oh, let not the Bharatas be annihilated. O
Vasudeva, act in such a way that we may rather live as strangers to the
Kurus than incurring the sin of bringing about the destruction of the
whole race should touch them, O Krishna, let the aged Grandsire and the
other counsellors of the Kurus be asked to bring about brotherly feelings
between brothers and to pacify the son of Dhritarashtra. Even this is
what I say. King Yudhishthira also approveth of this, and Arjuna too is
averse to war, for there is great compassion in him.’”
SECTION LXXV
Vaisampayana said, “Hearing these words from Bhima, that were fraught
with such mildness and that were, as unexpected as if the hills had lost
their weight and fire had become cold, Rama’s younger brother Kesava of
Sura’s race and mighty arms, wielding the bow called Saranga, laughed
aloud, and as if to stimulate Bhima by his words, like the breeze fanning
a fire, addressed him who was then so overwhelmed by the impulse of
kindness, saying, ‘At other times, O Bhimasena, thou applaudest war only,
desirous of crushing the wicked sons of Dhritarashtra that take delight
in the destruction of others. O chastiser of foes, thou dost not sleep
but wakest the whole night, sitting up face downwards. Thou often
utterest frightful exclamation of wrath, indicative of the storm within
thy heart. Inflamed with the fire of thy own fury, thou sighest, O Bhima
with an unquiet heart, like a flame of fire mixed with smoke. Withdrawing
from company thou liest down breathing hot sighs, like a weak man pressed
down by a heavy load. They, who do not know the cause regard thee as
insane. As an elephant breaking into fragments uprooted trees lying on
the ground grunteth in rage while trampling them under his feet, so thou
also, O Bhima, runnest on, breathing deep sighs and shaking the earth
under thy tread. Here in the region thou takest no delight in company but
passest thy time in privacy. Night or day, nothing pleases thee so much
as seclusion. Sitting apart thou sometimes laughest aloud all on a
sudden, and sometimes placing thy head between thy two knees, thou
continuest in that posture for a long time with closed eyes. At the other
times, O Bhima, contracting thy brows frequently and biting thy lips,
thou starest fiercely before thee. All this is indicative of wrath. At
one time, thou hadst, in the midst of thy brothers, grasped the mace,
uttering this oath, “As the sun is seen rising in the east displaying his
radiance, and as he truly setteth in the west journeying around the Meru,
so do I swear that I will certainly slay insolent Duryodhana with this
mace of mine, and this oath of mine will never be untrue.” How then doth
that same heart of thine, O chastiser of foes, now follow the counsels of
peace? Alas, when fear entereth thy heart, O Bhima, it is certain that
the hearts of all who desire war are upset when war becometh actually
imminent. Asleep or awake, thou beholdest, O son of Pritha, inauspicious
omens. Perhaps, it is this for which thou desirest peace. Alas, like a
eunuch, thou dost not display any sign indicative of manliness in thee.
Thou art overwhelmed by panic, and it is for this that thy heart is
upset. Thy heart trembleth, thy mind is overwhelmed by despair, thy
thighs tremble, and it is for this that thou desirest peace. The hearts
of mortals, O Partha, are surely as inconstant as the pods of the Salmali
seed exposed to the force of the wind. This frame of thy mind is as
strange as articulate speech in kine. Indeed, the hearts of thy brothers
are about to sink in an ocean of despair,--like swimmers in the sea
without a raft to rescue them. That thou, O Bhimasena, shouldst utter
words so unexpected of thee is as strange as the shifting of a hill.
Recollecting thy own deeds and the race also in which thou art born,
arise, O Bharata, yield not, to grief, O hero, and be firm. Such langour,
O repressor of foes, is not worthy of thee, for a Kshatriya never
enjoyeth that which he doth not acquire through prowess.’”
SECTION LXXVI
Vaisampayana said, “Thus addressed by Vasudeva, the ever-wrathful Bhima,
incapable of bearing insults, was immediately awakened like a steed of
high metal, and replied, without losing a moment, saying, ‘O Achyuta, I
wish to act in a particular way; thou, however, takest me in quite a
different light. That I take great delight in war and that my prowess is
incapable of being baffled, must, O Krishna, be well-known to thee in
consequence of our having lived together for a long time. Or it may be,
thou knowest me not, like one swimming in a lake ignorant of its depth.
It is for this that thou chidest me in such unbecoming words. Who else, O
Madhava, knowing me to be Bhimasena, could address me with such
unbecoming words as thou dost? Therefore, I shall tell thee, O delighter
of the Vrishnis, about my own prowess and unrivalled might. Although to
speak of one’s own prowess is always an ignoble act, yet, pierced as I am
by thy unfriendly strictures, I will speak of my own might. Behold, O
Krishna, these--the firmament and the earth--which are immovable,
immense, and infinite, and which are the refuge of, and in which are born
these countless creatures. If through anger these suddenly collide like
two hills, just I, with my arms, can keep them asunder with all their
mobile and immobile objects. Behold the joints of these my mace-like
arms. I find not the person who can extricate himself having once come
within their grasp. The Himavat, the ocean, the mighty wielder of the
thunderbolt himself, viz., the slayer of Vala,--even these three cannot,
with all their power extricate the person attacked by me. I will easily
trample on the ground under my feet all the Kshatriyas, who will come to
battle against the Pandavas. It is not known to thee, O Achyuta, with
what prowess I vanquished the kings of the earth and brought them under
subjection. If, indeed, thou really knowest not my prowess which is like
the fierce energy of the midday sun thou wilt then know it, O Janardana,
in the fierce melee of battle. Thou woundest me with thy cruel words,
paining me with the pain of opening a foetid tumour. But know me to be
mightier than what I have said of myself of my own accord. On that day,
when the fierce and destructive havoc of battle will begin, thou will
then see me felling elephants and car-warriors combatants on steeds and
those on elephants, and slaying in rage the foremost of Kshatriya
warriors. Thou, as well as others, wilt see me doing all this and
grinding down the foremost of combatants. The marrow of my bones hath not
yet decayed, nor doth my heart tremble. If the whole world rusheth
against me in wrath, I do not yet feel the influence of fear. It is only
for the sake of compassion, O slayer of Madhu, that I am for displaying
goodwill to the foe. I am far quietly bearing all our injuries, lest the
Bharata race be extirpated.’”
SECTION LXXVII
“The holy one said, ‘It was only through affection that I said all this,
desiring to know thy mind, and not from the desire of reproaching thee,
nor from pride of learning, nor from wrath, nor from desire of making a
speech. I know thy magnanimity of soul, and also thy strength, and thy
deeds. It is not for that reason that I reproached thee. O son of Pandu,
a thousand times greater will be the benefit conferred by thee on the
Pandava’s cause than that which thou thinkest thyself to be capable of
conferring on it. Thou, O Bhima, with thy kinsmen and friends, art
exactly that which one should be that has taken his birth in a family
like thine, that is regarded by all the kings of the earth. The fact,
however, is that they can never arrive at the truth, who under the
influence of doubt proceed to enquire about the consequences hereafter of
virtue and vice, or about the strength and weakness of men. For it is
seen that what is the cause of the success of a person’s object becometh
also the cause of his ruin. Human acts, therefore, are doubtful in their
consequences. Learned men, capable of judging of the evils of actions
pronounce a particular course of action as worthy of being followed. It
produces, however, consequences, the very opposite of what were foreseen,
very much like the course of the wind. Indeed, even those acts of men
that are the results of deliberation and well-directed policy, and that
are consistent with considerations of propriety, are baffled by the
dispensations of Providence. Then, again, Providential dispensations,
such as heat and cold and rain and hunger and thirst, that are not the
consequences of human acts, may be baffled by human exertion. Then again,
besides those acts which a person is pre-ordained (as the result of the
act of past lives) to go through, one can always get rid of all other
acts begun at his pleasure, as is testified by both the Smritis and the
Srutis. Therefore, O son of Pandu, one cannot go on the world without
acting. One should, hence, engage in work knowing that one’s purpose
would be achieved by a combination of both Destiny and Exertion. He that
engageth in acts under this belief is never pained by failure, nor
delighted by success. This, O Bhimasena, was the intended import of my
speech. It was not intended by me that victory would be certain in an
encounter with the foe. A person, when his mind is upset should not lose
his cheerfulness and must yield neither to langour nor depression. It is
for this that I spoke to thee in the way I did. When the morrow comes, I
will go, O Pandava, to Dhritarashtra’s presence. I will strive to make
peace without sacrificing your interests. If the Kauravas make peace,
then boundless fame will be mine. Your purposes will be achieved, and
they also will reap great benefit. If, however, the Kauravas, without
listening to my words, resolve to maintain their opinion, then there will
undoubtedly be a formidable war. In this war burthen resteth on thee, O
Bhimasena. That burthen should also be borne by Arjuna, while other
warriors should all be led by both of you. In case of war happening, I
will certainly be the driver of Vibhatsu’s car, for that, indeed, is
Dhananjaya’s wish and not that I myself am not desirous of fighting. It
is for this that, hearing thee utter thy intention, I rekindled that thy
energy, O Vrikodara.’”
SECTION LXXVIII
“Arjuna said, ‘O Janardana, Yudhishthira hath already said what should be
said. But, O chastiser of foes, hearing what thou hast said, it seemeth
to me that thou, O lord, does not think peace to be easily obtainable
either in consequence of Dhritarashtra’s covetousness or from our present
weakness. Thou thinkest also that human prowess alone is fruitless, and
also that without putting forth one’s prowess one’s purposes cannot be
achieved. What thou hast said may be true, but at the same time it may
not always be true. Nothing, however, should be regarded as
impracticable. It is true, peace seemeth to thee to be impossible in
consequence of our distressful condition, yet they are still acting
against us without reaping the fruits of their acts. Peace, therefore, if
properly proposed, O lord, may be concluded. O Krishna, strive thou,
therefore, to bring about peace with the foe. Thou, O hero, art the
foremost of all friends of both the Pandavas and the Kurus, even as
Prajapati is of both the gods and the Asuras. Accomplish thou, therefore,
that which is for the good of both the Kurus and the Pandavas. The
accomplishment of our good is not, I believe, difficult for thee. If thou
strivest, O Janardana, such is this act that it will be soon effected. As
soon as thou goest thither, it will be accomplished. If, O hero, thou
purposest to treat the evil-minded Duryodhana in any other way, that
purpose of thine will be carried out exactly as thou wishest. Whether it
be peace or war with the foe that thou wishest, any wish, O Krishna, that
thou mayest entertain, will certainly be honoured by us. Doth not the
evil-minded Duryodhana with his sons and kinsmen deserve destruction
when, unable to bear the sight of Yudhishthira’s prosperity and finding
no other faultless expedient, that wretch, O slayer of Madhu, deprived us
of our kingdom by the sinful expedient of deceitful dice? What bowman is
there, who, born in the Kshatriya order, and invited to combat, turneth
away from the fight even if he is sure to die? Beholding ourselves
vanquished by sinful means and banished to the woods, even then, thou of
the Vrishni race, I thought that Suyodhana deserved death at my hands.
What thou, however, O Krishna, wishest to do for thy friends is scarcely
strange, although it seems inexplicable how the object in view is capable
of being effected by either mildness or its reverse. Or, if thou deemest
their immediate destruction to be preferable, let it be effected soon
without further deliberation. Surely, thou knowest how Draupadi was
insulted in the midst of the assembly by Duryodhana of sinful soul and
how also we bore it with patience. That Duryodhana, O Madhava, will
behave with justice towards the Pandavas is what I cannot believe. Wise
counsels will be lost on him like seed sown in a barren soil. Therefore,
do without delay what thou, O thou of Vrishni race, thinkest to be proper
and beneficial for the Pandavas, or what, indeed, should next be done.’”
SECTION LXXIX
“The holy one said, ‘It shall be, O thou of mighty arms, what thou, O
Pandavas, sayest, I will strive to bring about that which would be
beneficial to both the Pandavas and the Kurus. Between the two kinds of
acts, war and peace, the latter, O Vibhatsu, is perhaps within my power.
Behold, the soil is moistened and divested of weeds by human exertion.
Without rain, however, O son of Kunti, it never yieldeth crops. Indeed,
in the absence of rain some speak of artificial irrigation, as a means of
success due to human exertion, but even then it may be seen that the
water artificially let in is dried up in consequence of providential
drought. Beholding all this, the wise men of old have said that human
affairs are set agoing in consequence of the cooperation of both
providential and human expedients. I will do all that can be done by
human exertion at its best. But I shall, by no means, be able to control
what is providential. The wicked-souled Duryodhana acteth, defying both
virtue and the world. Nor doth he feel any regret in consequence of his
acting in that way. Moreover, his sinful inclinations are fed by his
counsellors Sakuni and Karna and his brother Dussasana. Suyodhana will
never make peace by giving up the kingdom, without, O Partha, undergoing
at our hands a wholesale destruction with his kinsmen. King Yudhishthira
the just doth not wish to give up the kingdom submissively. The
wicked-minded Duryodhana also will not at our solicitation surrender the
kingdom. I, therefore, think that it is scarcely proper to deliver
Yudhishthira’s message to him. The sinful Duryodhana of Kuru’s race will
not, O Bharata, accomplish the objects spoken of by Yudhishthira. If he
refuses compliance, he will deserve death at the hands of all. Indeed, he
deserves death at my hands, as also, O Bharata, of every one since in
your childhood he always persecuted you all, and since that wicked and
sinful wretch robbed you of your kingdom and could not bear the sight of
Yudhishthira’s prosperity. Many a time, O Partha, he strove to withdraw
me from thee, but I never reckoned those wicked attempts of his. Thou
knowest, O thou of mighty arms, what the cherished intentions of
Duryodhana are, and thou knowest also that I seek the welfare of king
Yudhishthira the just. Knowing, therefore, Duryodhana’s heart and what my
most cherished wishes are, why then dost thou, O Arjuna, entertain such
apprehensions in respect of myself like one unacquainted with everything?
That grave act also which was ordained in heaven is known to thee. How
then, O Partha, can peace be concluded with the foe? What, however, O
Pandavas, is capable of being done by either speech or act, will all be
done by me. Do not, however, O Partha, expect peace to be possible with
the foe. About a year ago, on the occasion of attacking Virata’s kine,
did not Bhishma, on their way back, solicit Duryodhana about this very
peace so beneficial to all? Believe me, they have been defeated even then
when their defeat was resolved by thee. Indeed, Suyodhana doth not
consent to part with the smallest portion of the kingdom for even the
shortest period of time. As regards myself, I am ever obedient to the
commands of Yudhishthira, and, therefore, the sinful acts of that wicked
wretch must have again to be revolved in my mind!’”
SECTION LXXX
“Nakula said, ‘Much hath been said, O Madhava, by king Yudhishthira the
just who is conversant with morality and endued with liberality, and thou
hast heard what hath been said by Falguni also. As regards my own
opinion, O hero, thou hast repeatedly expressed it. Hearing first what
the wishes of the enemy are and disregarding all, do what thou regardest
to be proper for the occasion. O Kesava, diverse are the conclusions
arrived at as regards diverse matters. Success, however, O chastiser of
foes, is won when a man doth that which ought to be done in view of the
occasion. When a thing is settled in one way on one occasion, it becometh
unsuitable when the occasion becometh different. Persons, therefore, in
this world, O foremost of men, cannot stick to the same opinion
throughout. While we were living in the woods, our hearts were inclined
towards a particular course of action. While we were passing the period
of concealment, our wishes were of one kind, and now, at the present
time, O Krishna, when concealment is no longer necessary, our wishes have
become different. O thou of the Vrishni race, while we wandered in the
woods, attachment for the kingdom was not so great as now. The period of
our exile having ceased, hearing, O hero, that we have returned, an army
numbering full seven Akshauhinis hath, through thy grace, O Janardana,
been assembled. Beholding these tigers among men, of inconceivable might
and prowess, standing equipped for battle armed with weapons, what man is
there that will not be struck with fear? Therefore going into the midst
of the Kurus, speak thou first words fraught with mildness and then those
fraught with threats, so that the wicked Suyodhana may be agitated with
fear. What mortal man is there, of flesh and blood, who would encounter
in battle Yudhishthira and Bhimasena, the invincible Vibhatsu and
Sahadeva, myself, thyself and Rama, O Kesava, and Satyaki of mighty
energy, Virata with his sons, Drupada with his allies, and
Dhrishtadyumna, O Madhava, and the ruler of Kasi of great prowess and
Dhrishtaketu the lord of the Chedis? No sooner wilt thou go there than
thou wilt, without doubt, accomplish, O thou of mighty arms, the desired
object of king Yudhishthira the just. Vidura, and Bhishma and Drona and
Vahlika, these talents, O sinless one, will understand thee when thou
wouldst utter words of wisdom. They will solicit that ruler of men,
Dhritarashtra and Suyodhana of sinful disposition, with his counsellors,
to act according to the advice. When thou, O Janardana, art the speaker
and Vidura the listener, what subject is there that cannot be rendered
smooth and plain?’”
SECTION LXXXI
“Sahadeva said, ‘What hath been said by the king is, indeed, eternal
virtue, but thou, O chastiser of foes, shouldst act, in such a way that
war may certainly happen. Even if the Kauravas express their desire for
peace with the Pandavas, still, O thou of Dasarha’s race, provoke thou a
war with them. Having seen, O Krishna, the princess of Panchala brought
in that plight into the midst of the assembly, how can my wrath be
appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and
Arjuna and king Yudhishthira the just are disposed to be virtuous,
abandoning virtue I desire an encounter with Duryodhana in battle.’
“Satyaki said, ‘The high-souled Sahadeva, O thou of mighty arms, hath
spoken the truth. The rage I feel towards Duryodhana can be appeased only
by his death. Dost thou not remember the rage thou too hadst felt upon
beholding in the woods the distressed Pandavas clad in rags and
deer-skins? Therefore, O foremost of men, all the warriors assembled here
unanimously subscribe to what the heroic son of Madri, fierce in battle,
hath said!’”
Vaisampayana continued, “At these words of the high-souled Yuyudhana, a
leonine roar was set up by all the warriors assembled there. And all the
heroes, highly applauding those words of Satyaki, praised him, saying,
‘Excellent! Excellent!’ And anxious to fight, they all began to express
their joy.”
SECTION LXXXII
Vaisampayana said, “Hearing the peaceful words of the king that were
fraught with both virtue and profit, king Drupada’s daughter Krishna, of
long black tresses, afflicted with great grief, applauding Sahadeva and
that mighty car-warrior Satyaki, addressed Madhava seated by his side.
And beholding Bhimasena declare for peace, that intelligent lady,
overwhelmed with woe and with eyes bathed in tears, said, ‘O slayer of
Madhu, it is known to thee, O thou of mighty arms, by what deceitful
means, O righteous one, the son of Dhritarashtra with his counsellors
robbed the Pandavas, O Janardana, of their happiness. Thou knowest also,
O thou of Dasarha’s race, what message was privately delivered to Sanjaya
by the king. Thou hast also heard all that was said unto Sanjaya. O thou
of great effulgence, these words were even these, “Let only five villages
be granted to us, viz., Avishthala, and Vrikasthala, and Makandi, and
Varanavata, and for the fifth, any other,”--O thou of mighty arms, O
Kesava, even this was the message that was to have been delivered to
Duryodhana and his counsellors. But, O Krishna, O thou of Dasarha’s race,
hearing those words of Yudhishthira, endued with modesty and anxious for
peace, Suyodhana hath not acted according to them. If, O Krishna,
Suyodhana desireth to make peace without surrendering the kingdom, there
is no necessity of going thither for making such a peace. The Pandavas
with the Srinjayas, O thou of mighty arms, are quite able to withstand
the fierce Dhritarashtra host inflamed with rage. When they are no longer
amenable to the arts of conciliation, it is not proper, O slayer of
Madhu, that thou shouldst show them mercy. Those enemies, O Krishna, with
whom peace cannot be established by either conciliation or presents,
should be treated with severity by one desirous of saving his life.
Therefore, O mighty-armed Achyuta, heavy should be the punishment that
deserves to be speedily inflicted upon them by thyself aided by the
Pandavas and the Srinjayas. Indeed, even this would become the son of
Pritha, and add to thy glory, and if accomplished, will, O Krishna, be a
source of great happiness to the whole Kshatriya race. He that is
covetous, whether belonging to the Kshatriya or any other order, save of
course a Brahmana, even if most sinful, ought surely to be slain by a
Kshatriya, who is true to the duties of his own order. The exception in
the case of a Brahmana, O sire, is due to a Brahmana’s being the
preceptor of all the other orders, as also the first sharer of
everything. Persons conversant with the scriptures declare, O Janardana,
that sin is incurred in slaying one that deserveth not to be slain. So
there is equal sin in not slaying one that deserveth to be slain. Act
thou, therefore, O Krishna, in such a way with the forces of the Pandavas
and the Srinjayas, that sin may not touch thee. From excess of confidence
in thee, O Janardana, I will repeat what hath been said again and again.
Whatever woman, O Kesava, is there on earth like me? I am the daughter of
king Drupada, risen from the sacrificial altar. I am the sister of
Dhrishtadyumna, thy dear friend, O Krishna. I have by marriage become a
lady of Ajamida’s race,--the daughter-in-law of the illustrious Pandu. I
am the queen of Pandu’s sons, who resemble five Indras in splendour. I
have, by these five heroes, five sons that are all mighty car-warriors,
and that are morally bound to thee, O Krishna, as Abhimanyu himself.
Being such, O Krishna, I was seized by the hair, dragged into the
assembly and insulted in the very sight of the sons of Pandu and in thy
life-time. O Kesava, the sons of Pandu, the Panchalas, and the Vrishnis
being all alive, exposed to the gaze of the assembly I was treated as a
slave by those sinful wretches. And when the Pandavas beholding it all
sat silent without giving way to wrath, in my heart I called upon thee, O
Govinda, saying,--“Save me, O save me!”--Then the illustrious king
Dhritarashtra, my father-in-law, said unto me, “Ask thou any boon, O
princess of Panchala. Thou deservest boons and even honour at my hands.”
Thus addressed I said, “Let the Pandavas be free men with their cars and
weapons.” Upon this the Pandavas, O Kesava, were freed but only to be
exiled into the woods. O Janardana, thou knowest all these sorrows of
mine. Rescue me, O lotus-eyed one, with my husbands, kinsmen, and
relatives, from that grief. Morally, O Krishna, I am the daughter-in-law
of both Bhishma and Dhritarashtra. Though such, I was yet forcibly made a
slave. Fie to Partha’s bowmanship, oh, fie to Bhimasena’s might since
Duryodhana, O Krishna, liveth for even a moment. If I deserve any favour
at thy hands, if thou hast any compassion for me, let thy wrath, O
Krishna, be directed towards the sons of Dhritarashtra.’”
Vaisampayana continued, “Having said this, the beautiful Krishna of eyes
that were black in hue and large like lotus leaves, bathed in tears, and
walking like a cow-elephant, approached the lotus-eyed Krishna, and
taking with her left hand her own beautiful tresses of curly ends,
deep-blue in hue and scented with every perfume, endued with every
auspicious mark, and though gathered into a braid, yet soft and glossy
like a mighty snake, spake these words, ‘Lotus-eyed one that art anxious
for peace with the enemy, thou shouldst, in all thy acts, call to thy
mind these tresses of mine seized by Dussasana’s rude hands! If Bhima and
Arjuna, O Krishna, have become so low as to long for peace, my aged
father then with his war-like sons will avenge for me in battle. My five
sons also that are endued with great energy, with Abhimanyu, O slayer of
Madhu, at their head, will fight with the Kauravas. What peace can this
heart of mine know unless I behold Dussasana’s dark arm severed from his
trunk and pulverised to atoms? Thirteen long years have I passed in
expectation of better times, hiding in my heart my wrath like a
smouldering fire. And now pierced by Bhima’s wordy darts that heart cf
mine is about to break, for the mighty-armed Bhima now casteth his eye on
morality.’ Uttering these words with voice choked in tears, the large-eyed
Krishna began to weep aloud, with convulsive sobs, and tears gushed down
her cheeks. And that lady, with hips full and round, began to drench her
close and deep bosom by the tears she shed which were hot as liquid fire.
The mighty-armed Kesava then spoke, comforting her in these words, ‘Soon
wilt thou, O Krishna, behold the ladies of Bharata’s race weep as thou
dost. Even they, O timid one, will weep like thee, their kinsmen and
friends being slain. They with whom, O lady, thou art angry, have their
kinsmen and warriors already slain. With Bhima and Arjuna and the twins,
at Yudhishthira’s command, and agreeably to fate, and what hath been
ordained by the Ordainer, I will accomplish all this. Their hour having
arrived, the sons of Dhritarashtra, if they do not listen to my words,
will surely lie down on the earth turned as morsels of dogs and jackals.
The mountains of Himavat might shift their site, the Earth herself might
split into a hundred fragments, the firmament itself with its myriads of
stars might fall down, still my words can never be futile. Stop thy
tears, I swear to thee, O Krishna, soon wilt thou see thy husbands, with
their enemies slain, and with prosperity crowning them.’”
SECTION LXXXIII
“Arjuna said, ‘Thou art now, O Kesava, the best friend of all the Kurus.
Related with both the parties, thou art the dear friend of both. It
behoveth thee to bring about peace between the Pandavas and the sons of
Dhritarashtra. Thou, O Kesava, art competent and, therefore, it behoveth
thee to bring about a reconciliation. O lotus-eyed one, proceeding hence
for peace, O slayer of foes, say unto our ever-wrathful brother
Suyodhana, what, indeed, should be said, “If the foolish Duryodhana doth
not accept thy auspicious and beneficial counsels fraught with virtue and
profit, he will surely then be the victim of his fate.”’
“The holy one said, ‘Yes, I will go to king Dhritarashtra, desirous of
accomplishing what is consistent with righteousness, what may be
beneficial to us, and what also is for the good of the Kurus.’”
Vaisampayana continued, “The night having passed away, a bright sun
arose in the east. The hour called Maitra set in, and the rays of the sun
were still mild. The month was (Kaumuda Kartika) under the constellation
Revati. It was the season of dew, Autumn having departed. The earth was
covered with abundant crops all around. It was at such a time that
Janardana, the foremost of mighty persons, in enjoyment of excellent
health, having heard the auspicious, sacred-sounding and sweet words of
gratified Brahmanas, like Vasava himself hearing the adorations of the
(celestial) Rishis,--and having also gone through the customary acts and
rites of the morning, purified himself by a bath, and decked his person
with unguents and ornaments, worshipped both the Sun and Fire. And having
touched the tail of a bull and reverently bowed to the Brahmanas, walked
round the sacred fire, and cast his eyes on the (usual) auspicious
articles placed in view, Janardana recollected Yudhishthira’s word and
addressed Sini’s grandson Satyaki, seated near, saying, “Let my car be
made ready and let my conch and discus along with my mace, and quivers
and darts and all kinds of weapons, offensive and defensive, be placed on
it, for Duryodhana and Karna and Suvala’s son are all of wicked souls,
and foes, however contemptible, should never be disregarded by even a
powerful person.” Understanding the wishes of Kesava, the wielder of the
discus and the mace, his attendants immediately addressed themselves to
yoke his car. And that car resembled in effulgence the fire that shows
itself at the time of the universal dissolution, and itself in speed. And
it was provided with two wheels that resembled the sun and the moon in
lustre. And it bore emblazonments of moons, both crescent and full, and
of fishes, animals, and birds and it was adorned with garlands of diverse
flowers and with pearls and gems of various kinds all around. And endued
with the splendour of the rising sun, it was large and handsome. And
variegated with gems and gold, it was furnished with an excellent
flag-staff bearing beautiful pennons. And well-supplied with every
necessary article, and incapable of being resisted by the foe, it was
covered with tiger-skins, and capable of robbing the fame of every foe,
it enhanced the joy of the Yadavas. And they yoked unto it those
excellent steeds named Saivya and Sugriva and Meghapushpa and Valahaka,
after these had been bathed and attired in beautiful harness. And
enhancing the dignity of Krishna still further, Garuda, the lord of the
feathery creation, came and perched on the flag-staff of that car
producing a terrible rattle. And Saurin then mounted on that car, high as
the summit of the Meru, and producing a rattle, deep and loud as the
sound of the kettle-drum or the clouds and which resembled the celestial
car coursing at the will of the rider. And taking Satyaki also upon it,
that best of male beings set out, filling the earth and the welkin with
the rattle of his chariot-wheels. And the sky became cloudless, and
auspicious winds began to blow around, and the atmosphere freed from the
dust became pure. Indeed, as Vasudeva set out, auspicious animals and
birds, whirling by the right side, began to follow him, and cranes and
peacocks and swans all followed the slayer of Madhu, uttering cries of
good omens. The very fire, fed with Homa libations in accompaniment with
Mantras, freed from smoke blazed up cheerfully, sending forth its flames
towards the right. And Vasishtha and Vamadeva, and Bhuridyumna and Gaya,
and Kratha and Sukra and Kusika and Bhrigu, and other Brahmarshis and
celestial Rishis united together, all stood on the right side of Krishna,
that delighter of the Yadavas, that younger brother of Vasava. And thus
worshipped by those and other illustrious Rishis and holy men, Krishna
set out for the residence of the Kurus. And while Krishna was proceeding,
Yudhishthira, the son of Kunti, followed him, as also Bhima and Arjuna
and those other Pandavas, viz., the twin sons of Madri. And the valiant
Chekitana and Dhrishtaketu, the ruler of the Chedis, and Drupada and the
king of Kasi and that mighty car-warrior Sikhandin, and Dhrishtadyumna,
and Virata with his sons, and the princes of Kekaya also,--all these
Kshatriyas followed that bull of the Kshatriya race to honour him. And
the illustrious king Yudhishthira the just, having followed Govinda to
some distance, addressed him in these words in the presence of all those
kings. And the son of Kunti embraced that foremost of all persons, who
never, from desire, or anger, or fear, or purpose of gain committed the
least wrong, whose mind was ever steady, who was a stranger to
covetousness, who was conversant with morality and endued with great
intelligence and wisdom, who knew the hearts of all creatures and was the
lord of all, who was the God of gods, who was eternal, who was possessed
of every virtue, and who bore the auspicious mark on his breast. And
embracing him the king began to indicate what he was to do.’
“Yudhishthira said, ‘That lady who hath brought us from our infancy; who
is ever engaged in fasts and ascetic penances and propitiatory rites and
ceremonies; who is devoted to the worship of the gods and guests; who is
always engaged in waiting upon her superiors; who is fond of her sons,
bearing for them an affection that knows no bounds; who, O Janardana, is
dearly loved by us; who, O grinder of foes, repeatedly saved us from the
snares of Suyodhana, like a boat saving a ship-wrecked crew from the
frightful terrors of the sea; and who, O Madhava, however undeserving of
woe herself, hath on our account endured countless sufferings,--should be
asked about her welfare--Salute and embrace, and, oh, comfort her over and
over, overwhelmed with grief as she is on account of her sons by talking
of the Pandavas. Ever since her marriage she hath been the victim,
however undeserving, of sorrow and griefs due to the conduct of her
father-in-law, and suffering hath been her position. Shall I, O Krishna,
ever see the time when, O chastiser of foes, my afflictions being over, I
shall be able to make my sorrowing mother happy? On the eve of our exile,
from affection for her children, she ran after us in anguish, crying
bitterly. But leaving her behind, we went into the woods. Sorrow doth not
necessarily kill. It is possible, therefore, that she is alive, being
hospitably entertained by the Anartas, though afflicted with sorrow on
account of her sons. O glorious Krishna, salute her for me, the Kuru king
Dhritarashtra also, and all those monarchs who are senior to us in age,
and Bhishma, and Drona, and Kripa, and king Vahlika, and Drona’s son and
Somadatta, and in fact, every one of the Bharata race, and also Vidura
endued with great wisdom, that counsellor of the Kurus, of profound
intellect and intimate acquaintance with morality,--should all, O slayer
of Madhu, be embraced by thee!’ Having in the presence of the kings, said
these words unto Kesava, Yudhishthira, with Krishna’s permission, came
back having at first walked round him. Then Arjuna, proceeding a few
steps, further said unto his friend, that bull among men, that slayer of
hostile heroes, that invincible warrior of Dasarha’s race, ‘It is known
to all the kings, O illustrious Govinda, that at our consultation it was
settled that we should ask back the kingdom. If without insulting us, if
honouring thee, they honestly give us what we demand, then, O mighty
armed one, they would please me greatly and would themselves escape a
terrible danger. If, however, Dhritarashtra’s son, who always adopts
improper means, acts otherwise, then I shall surely, O Janardana,
annihilate the Kshatriya race.’”
Vaisampayana continued, “When Arjuna said these words, Vrikodara was
filled with delight. And that son of Pandu continually quivered with
rage; and while still quivering with rage and the delight that filled his
heart upon hearing Dhananjaya’s words, he set forth a terrible shout. And
hearing that shout of his, all the bowmen trembled in fear and steeds and
elephants were seen to pass urine and excreta. And having addressed
Kesava then and informed him of his resolution, Arjuna with Janardana’s
permission, came back, having first embraced him. And after all the kings
had desisted following him, Janardana set out with a cheerful heart on
his car drawn by Saivya, Sugriva, and others. And those steeds of
Vasudeva, urged by Daruka, coursed onwards, devouring the sky and
drinking the road. And on his way Kesava of mighty arms met with some
Rishis blazing with Brahmic lustre, standing on both sides of the road,
And soon alighting from his car, Janardana saluted them reverently. And
worshipping them duly, he enquired of them, saying, ‘Is there peace in
all the world? Is virtue being duly practised? And the other three orders
obedient to the Brahmanas?’ And having duly worshipped them, the slayer of
Madhu again said, ‘Where have ye been crowned with success? Whither would
ye go, and for what object? What also shall I do for yourselves? What has
brought your illustrious selves down on the earth?’ Thus addressed,
Jamadagni’s son, the friend of Brahma--that lord of both gods and
Asuras,--approached Govinda the slayer of Madhu, embraced him, and said,
‘The celestial Rishis of pious deeds, and Brahmanas of extensive
acquaintance with the scriptures, and royal sages, O Dasarha, and
venerable ascetic,--these witnesses, O illustrious one, of the former
feats of gods and Asuras,--are desirous of beholding all the Kshatriyas
of the earth assembled from every side as also the counsellors sitting in
the assembly, the kings, and thyself the embodiment of truth, O
Janardana. O Kesava, we will go thither for beholding that grand sight.
We are also anxious, O Madhava, to listen to those words fraught with
virtue and profit, which will be spoken by thee, O chastiser of foes,
unto the Kurus in the presence of all the kings. Indeed, Bhishma, and
Drona, and others, as also the illustrious Vidura and thyself, O tiger
among the Yadavas,--Ye all will be assembled together in conclave! We
desire, O Madhava, to hear the excellent, truthful, and beneficial words
that thou wilt utter and they also, O Govinda. Thou art now informed of
our purpose, O thou of mighty arms. We will meet thee again. Go thither
safely, O hero. We hope to see thee in the midst of the conclave, seated
on an excellent seat mustering all thy energy and might.’”
SECTION LXXXIV
Vaisampayana said, “O smiter of foes, when Devaki’s son of mighty arms
set out (for Hastinapura), ten mighty car-warriors, capable of slaying
hostile heroes, fully armed, followed in his train. And a thousand
foot-soldiers, and a thousand horsemen, and attendants by hundreds, also
formed his train, carrying, O king, provisions in abundance.”
Janamejaya said, “How did the illustrious slayer of Madhu, of Dasarha’s
race, proceed on his journey? And what omens were seen when that hero set
out?”
Vaisampayana continued, “Listen to me as I narrate all those natural and
unnatural omens that were noticed at the time when the illustrious
Krishna departed (for Hastinapura). Though there were no clouds in the
sky, yet the roll of thunder accompanied by flashes of lightning was
heard. And fleecy clouds in a clear sky rained incessantly in the rear!
The seven large rivers including the Sindhu (Indus) though flowing
eastwards then flowed in opposite directions. The very directions seemed
to be reversed and nothing could be distinguished. Fires blazed up
everywhere, O monarch, and the earth trembled repeatedly. The contents of
wells and water-vessels by hundreds swelled up and ran out. The whole
universe was enveloped in darkness. The atmosphere being filled with
dust, neither the cardinal nor the subsidiary points of the horizon
could, O king, be distinguished. Loud roars were heard in the sky without
any being being visible from whom these could emanate. This wonderful
phenomenon, O king, was noticed all over the country. A south-westerly
wind, with the harsh rattle of the thunder, uprooting trees by the
thousands, crushed the city of Hastinapura. In those places, however, O
Bharata, through which he of Vrishni’s race passed, delicious breezes
blew and everything became auspicious. Showers of lotuses and fragrant
flowers fell there. The very road became delightful, being free from
prickly grass and thorns. At those places where he stayed, Brahmanas by
thousands glorified that giver of wealth with (laudation) and worshipped
him with dishes of curds, ghee, honey, and presents of wealth. The very
women, coming out on the road, strewed wild flowers of great fragrance on
the person of that illustrious hero, devoted to the welfare of all
creatures. He then came upon a delightful spot called Salibhavana which
was filled with every kind of crops, a spot that was delicious and
sacred, after having, O bull of the Bharata race, seen various villages
abounding in bees, and picturesque to the eye, and delightful to the
heart, and after having passed through diverse cities and kingdoms.
Always cheerful and of good hearts, well-protected by the Bharatas and
therefore free from all anxieties on account of the designs of invaders,
and unacquainted with calamities of any kind, many of the citizens of
Upaplavya, coming out of their town, stood together on the way, desirous
of beholding Krishna. And beholding that illustrious one resembling a
blazing fire arrived at the spot, they worshipped him who deserved their
worship with all the honours of a guest arrived in their abode. When at
last that slayer of hostile heroes, Kesava, came to Vrikasthala, the sun
seemed to redden the sky by his straggling rays of light. Alighting from
his car, he duly went through the usual purificatory rites, and ordering
the steeds to be unharnessed, he set himself to say his evening prayers.
And Daruka also, setting the steeds free, tended them according to the
rules of equine science, and taking off the yokes and traces, let them
loose. After this was done, the slayer of Madhu said, ‘Here must we pass
the night for the sake of Yudhishthira’s mission.’ Ascertaining that to be
his intention, the attendants soon set a temporary abode and prepared in
a trice excellent food and drink. Amongst the Brahmanas, O king, that
resided in the village, they that were of noble and high descent, modest,
and obedient to the injunctions of the Vedas in their conduct, approached
that illustrious chastiser of foes, Hrishikesa, and honoured him with
their benedictions and auspicious speeches. And having honoured him of
Dasarha’s race that deserveth honour from every one, they placed at the
disposal of that illustrious person their houses, abounding in wealth.
Saying unto them--‘Enough’--the illustrious Krishna paid them proper
homage, each according to his rank, and wending with them to their house,
he returned in their company to his own (tent). And feeding all the
Brahmanas with sweet-meats and himself taking his meals with them, Kesava
passed the night happily there.”
SECTION LXXXV
Vaisampayana said, “Meanwhile, understanding from his spies that the
slayer of Madhu had set out, Dhritarashtra, with his hair standing erect,
respectfully addressing the mighty-armed Bhishma and Drona and Sanjaya
and the illustrious Vidura, said these words unto Duryodhana and his
counsellors, ‘O scion of Kuru’s race, strange and wonderful is the news
that we hear. Men, women and children, are talking of it. Others are
speaking of it respectfully, and others again assembled together. Within
houses where men congregate and in open spots, people are discussing it.
All say that Dasarha of great prowess will come hither for the sake of
Pandavas. The slayer of Madhu is, by all means, deserving of honour and
worship at our hands. He is the Lord of all creatures, and on him resteth
the course of every thing in the universe. Indeed, intelligence and
prowess and wisdom and energy, all reside in Madhava. Worthy of honour at
the hands of all righteous persons he is the foremost of all men, and is,
indeed, eternal Virtue. If worshipped he is sure to bestow happiness; and
if not worshipped he is sure to inflict misery. If that smiter of foes,
Dasarha be gratified with our offerings, all our wishes may be obtained
by us, through his grace, in the midst of the kings. O chastiser of foes,
make without loss of time every arrangement for his reception. Let
pavilions be set up on the road, furnished with every object of
enjoyment. O mighty-armed son of Gandhari, make such arrangements that he
may be gratified with thee. What doth Bhishma think in this matter?’ At
this, Bhishma and others, all applauding those words of king
Dhritarashtra, said,--‘Excellent.’ King Duryodhana then, understanding
their wishes, ordered delightful sites to be chosen for the erection of
pavilions. Many pavilions were thereupon constructed abounding with gems
of every kind, at proper intervals and at delightful spots. And the king
sent thither handsome seats endued with excellent qualities, beautiful
girls, and scents and ornaments, and fine robes, and excellent viands,
and drink of diverse qualities, and fragrant garlands of many kinds. And
the king of the Kurus took especial care to erect, for the reception of
Krishna, a highly beautiful pavilion at Vrikasthala, full of precious
gems. And having made all these arrangements that were god-like and much
above the capacity of human beings, king Duryodhana informed
Dhritarashtra of the same. Kesava, however, of Dasarha’s race, arrived at
the capital of the Kurus, without casting a single glance at all those
pavilions and all those gems of diverse kinds.”
SECTION LXXXVI
“Dhritarashtra said, ‘O Vidura, Janardana hath set out from Upaplavya. He
is now staying at Vrikasthala and will come here tomorrow. Janardana is
the leader of the Ahukas, the foremost person amongst all the members of
the Sattwata race, is high-souled, and endued with great energy and great
might. Indeed, Madhava is the guardian and protector of the prosperous
kingdom of Vrishnis and is the illustrious Great-Grandsire of even the
three worlds. The Vrishnis adore the wisdom of the intelligent Krishna,
even as the Adityas, the Vasus, and the Rudras adore the wisdom of
Vrihaspati. O virtuous one, I will in thy presence, offer worship unto
that illustrious scion of Dasarha’s race. Listen to me about that
worship. I will give him sixteen cars made of gold, each drawn by four
excellent and well-adorned steeds of uniform colour and of the Vahlika
breed. O Kaurava, I will give him eight elephants with temporal juice
always trickling down and tusks as large as poles of ploughs, capable of
smiting hostile ranks, and each having eight human attendants. I will
give him a century of handsome maid-servants of the complexion of gold,
all virgins, and man-servants I will give him as many. I will give him
eighteen thousand woolen blankets soft to the touch, all presented to us
by the hill-men. I will also give him a thousand deer-skins brought from
China and other things of the kind that may be worthy of Kesava. I will
also give him this serene gem of the purest rays that shines day and
night, for Kesava alone deserves it. This car of mine drawn by mules that
makes a round of full fourteen Yojanas a day, I will also give him. I
will place before him every-day provisions eight times greater than what
is necessary for the animals and attendants that form his train. Mounted
on their cars, having their person well-adorned, all my sons and
grandsons, save Duryodhana, will go out to receive him. And thousands of
graceful and well-decked dancing girls will go out on foot to receive the
illustrious Kesava. And the beautiful girls that will go out of the town
for receiving Janardana will go out unveiled. Let all the citizens with
their wives and children behold the illustrious slayer of Madhu with as
much respect and devotion as they show when casting their eyes on the
morning sun. Let the canopy all round, at my command, be crowded with
pendants and banners, and let the road, by which Kesava will come, be
well-watered and its dusts removed. Let Dussasana’s abode, which is
better than Duryodhana’s, be cleansed and well-adorned without delay.
That mansion consisting of many beautiful buildings, is pleasant and
delightful, and abounds with the wealth of all seasons. It is in that
abode that all my wealth, as also Duryodhana’s, are deposited. Let all
that scion of the Vrishni race deserves be given unto him.’”
SECTION LXXXVII
“Vidura said, ‘O monarch, O best of men, thou art respected by three
worlds. Thou, O Bharata, art loved and regarded by every body. Venerable
in year as thou art, what thou wilt say at this age can never be against
the dictates of the scriptures or the conclusions of well-directed
reason, for thy mind is ever calm. Thy subjects, O king, are well-assured
that, like characters on stone, light in the sun, and billows in the
ocean, virtue resideth in thee permanently. O monarch, every one is
honoured and made happy in consequence of thy numerous virtues. Strive,
therefore, with thy friends and kinsmen to retain those virtues of thine.
Oh, adopt sincerity of behaviour. Do not from folly, cause a wholesale
destruction of thy sons, grandsons, friends, kinsmen, and all that are
dear to thee. It is much, O king, that thou wishes to give unto Kesava as
thy guest. Know, however, that Kesava deserves all this and much more,
aye, the whole earth itself. I truly swear by my own soul that thou dost
not wish to give all this unto Krishna either from motives of virtue or
for the object of doing what is agreeable to him. O giver of great
wealth, all this betrays only deception, falsehood, and insincerity. By
the external acts, O king, I know thy secret purpose. The five Pandavas,
O king, desire only five villages. Thou, however, dost not wish to give
them even that. Thou art, therefore, unwilling to make peace. Thou
seekest to make the mighty-armed hero of Vrishni’s race thy own by means
of thy wealth; in foot, by this means, thou seekest to separate Kesava
from the Pandavas. I tell thee, however, that thou art unable, by wealth,
or attention, or worship, to separate Krishna from Dhananjaya. I know the
magnanimity of Krishna; I know the firm devotion of Arjuna towards him, I
know that Dhananjaya, who is Kesava’s life, is incapable of being given
up by the latter. Save only a vessel of water, save only the washing of
his feet, save only the (usual) enquiries after the welfare (of those he
will see), Janardana will not accept any other hospitality or set his
eyes on any other thing. Offer him, however, O king, that hospitality
which is the most agreeable to that illustrious one deserving of every
respect, for there is no respect that may not be offered to Janardana.
Give unto Kesava, O king, that object in expectation of which, from
desire of benefiting both parties, he cometh to the Kurus. Kesava desires
peace to be established between thee and Duryodhana on one side and the
Pandavas on the other. Follow his counsels, O, monarch. Thou art their
father, O king, and the Pandavas are thy sons. Thou art old, and they are
children to thee in years, behave as father towards them, that are
disposed to pay thee filial regard.’”
SECTION LXXXVIII
“Duryodhana said, ‘All that Vidura hath said about Krishna, hath indeed,
been truly said; for Janardana is greatly devoted to the Pandavas and can
never be separated from them. All the diverse kinds of wealth, O foremost
of kings, that are proposed to be bestowed upon Janardana ought never to
be bestowed upon him. Kesava is, of course, not unworthy of our worship,
but both time and place are against it, for he (Krishna), O king, on
receiving our worship, will very likely think that we are worshipping him
out of fear. This is my certain conviction, O king, that an intelligent
Kshatriya must not do that which may bring disgrace upon him. It is
well-known to me that the large-eyed Krishna deserveth the most
reverential worship of the three worlds. It is quite out of place,
therefore, O illustrious king, to give him anything now, for war having
been decided upon, it should never be put off by hospitality.’”
Vaisampayana continued, “Hearing these words of his, the Grandsire of
the Kurus spoke these words unto the royal son of Vichitravirya,
‘Worshipped or not worshipped, Janardana never becometh angry. None,
however, can treat him with disrespect, for Kesava is not contemptible.
Whatever, O mighty one, he purposeth to do is incapable of being
frustrated by anybody by every means in his power. Do without hesitation
what Krishna of mighty arms sayeth and bring about peace with the
Pandavas through Vasudeva as the means. Truly Janardana, possessed of
virtuous soul, will say what is consistent with religion and profit. It
behoveth thee, therefore, with all thy friends, to tell him what only is
agreeable to him.’
“Duryodhana said, ‘O Grandsire, I can, by no means, live by sharing this
swelling prosperity of mine with the Pandavas. Listen, this, indeed, is a
great resolution which I have formed. I will imprison Janardana who is
the refuge of the Pandavas. He will come here tomorrow morning; and when
he is confined, the Vrishnis and the Pandavas, aye, the whole earth, will
submit to me. What may be the means for accomplishing it, so that
Janardana may not guess our purpose, and so that no danger also may
overtake us, it behoveth thee to say.’”
Vaisampayana continued, “Hearing these fearful words of his son about
imprisoning Krishna, Dhritarashtra, with all his counsellors, was very
much pained and became deeply afflicted. King Dhritarashtra then spoke
those words unto Duryodhana, ‘O ruler of men, never say this again, this
is not immemorial custom. Hrishikesa cometh here as an ambassador. He is,
besides, related to and is dear to us. He hath done us no wrong; how then
doth he deserves imprisonment?’
“Bhishma said, ‘This wicked son of thine, O Dhritarashtra, hath his hour
come. He chooseth evil, not good, though entreated by his well-wishers.
Thou also followest in the wake of this wicked wretch of sinful
surroundings, who treadeth a thorny path setting at naught the words of
his well-wisher. This exceedingly wicked son of thine with all his
counsellors coming in contact with Krishna of unstained acts, will be
destroyed in a moment. I dare not listen to the words of this sinful and
wicked wretch that hath abandoned all virtue.’
“Having said this, that aged chief of the Bharata race, Bhishma of
unbaffled prowess, inflamed with rage rose and left that place.”
SECTION LXXXIX
Vaisampayana said, “Rising up (from his bed) at day-dawn, Krishna went
through his morning rites, and taking leave of the Bharatas, set out for
the city (of the Kurus). And all the inhabitants of Vrikasthala, bidding
farewell unto that mighty one of long arms while he was about to depart,
all returned to their homes. And all the Dhartarashtras except
Duryodhana, attired in excellent robes, and with Bhishma, Drona, Kripa,
and others, went out to meet him. And the citizens by thousands, O king,
on cars of diverse kinds, and many on foot, also came out, desirous of
beholding Hrishikesa. And meeting on the way Bhishma of spotless deed,
and Drona, and Dhritarashtra’s sons, he entered the city, surrounded by
them all. And in honour of Krishna, the city was beautifully adorned, and
the principal streets were decorated with diverse jewels and gems. And, O
king, O bull of the Bharata race, on that occasion no one,--man, woman,
or child,--remained in doors, so eager were the citizens for beholding
Vasudeva. And all the citizens came out and lined the streets and bent
their heads down to the ground singing eulogies in his honour, O king,
when Hrishikesa entered the city and passed through it. And substantial
mansions, filled with high-born ladies, seemed to be on the point of
falling down on the ground in consequence of their living weight. And
although Vasudeva’s steeds were endued with great speed, yet they moved
very slowly through that dense mass of human beings. And that lotus-eyed
grinder of foes then entered Dhritarashtra’s ash-coloured palace which
was enriched with numerous buildings. And having passed through the first
three chambers of the palace, that chastiser of foes, Kesava, came upon
the royal son of Vichitravirya. And upon that son of Dasarha’s race
approaching his presence, the blind monarch of great fame stood up along
with Drona and Bhishma, Kripa and Somadatta, and king Vahlika also,--all
stood up for honouring Janardana. And the Vrishni hero, having approached
king Dhritarashtra of great fame, worshipped him and Bhishma with proper
words and without losing any time. And having offered that worship unto
them according to established usage, Madhava the slayer of Madhu, greeted
the other kings according to their seniority in years. And Janardana then
accosted the illustrious Drona and his son, and Vahlika, and Kripa, and
Somadatta. And there in that chamber lay a spacious seat of beautiful
workmanship, made of gold and set with jewels. And at Dhritarashtra’s
request, Achyuta took that seat; and the priests of Dhritarashtra duly
offered Janardana a cow, honey and curds and water. And after the rites
of hospitality were over, Govinda remained there for a while, surrounded
by the Kurus, laughing and jesting with them according to their
relationship with him. And that illustrious grinder of foes, honoured and
worshipped by Dhritarashtra, came out with the king’s permission. And
Madhava having duly greeted all the Kurus in their assembly, then went to
the delightful abode of Vidura; and Vidura, having approached Janardana
of Dasarha’s race thus arrived at his abode, worshipped him with every
auspicious and desirable offering. And he said, ‘What use, O lotus-eyed
one, in telling thee of the joy I feel at this advent of thine, for thou
art the inner Soul of all embodied creatures.’ And after the hospitable
reception was over, Vidura, conversant with all the principles of
morality, enquired of Govinda, the slayer of Madhu, about the welfare of
Pandavas. And that scion of Dasarha’s race, that chief of the Vrishnis,
unto whom the past and the future were as the present, knowing that
Vidura was loved by the Pandavas and friendly towards them, and learned,
and firm in morality, and honest, and harbouring no wrath (against the
Pandavas), and wise, began to tell him everything in detail about the
doings of the sons of Pandu.”
SECTION XC
Vaisampayana said, “Janardana, the chastiser of foes, after his meeting
with Vidura, went then in the afternoon to his paternal aunt, Pritha. And
beholding Krishna whose countenance beamed with the effulgence of the
radiant sun arrived at her abode, she encircled his neck with her arms
and began to pour forth her lamentations remembering her sons. And at the
sight, after a long time, of Govinda of Vrishni’s race, the companion of
those mighty children of hers, the tears of Pritha flowed fast. And after
Krishna, that foremost of warriors, had taken his seat having first
received the rites of hospitality, Pritha, with a woe-begone face and
voice choked with tears addressed him, saying, ‘They, who, from their
earliest years have always waited with reverence on their superiors;
they, who, in friendship are attached to one another; they, who, deprived
deceitfully of their kingdom had gone to seclusion, however worthy of
living in the midst of friends and attendants,--they, who have subjugated
both wrath and joy, are devoted to Brahmans, and truthful in
speech,--those children of mine, who, abandoning kingdom and enjoyments
and leaving my miserable self behind, had gone to the woods, plucking the
very roots of my heart,--those illustrious sons of Pandu, O Kesava, who
have suffered woe however undeserving of it,--how, alas, did they live in
the deep forest abounding with lions and tigers and elephants? Deprived
in their infancy of their father, they were all tenderly brought up by
me. How, also, did they live in the mighty forest, without seeing both
their parents? From their infancy, O Kesava, the Pandavas were aroused
from their beds by the music of conchs and drums and flutes. That they
who while at home, used to sleep in high palatial chambers on soft
blankets and skins of the Runku deer and were waked up in the morning by
the grunt of elephants, the neighing of steeds, the clatter of car-wheels
and the music of conchs and cymbals in accompaniment with the notes of
flutes and lyres,--who, adored at early dawn with sacred sounding hymns
uttered by Brahmanas, worshipped those amongst them that deserved such
worship with robes and jewels and ornaments, and who were blessed with
the auspicious benedictions of those illustrious members of the
regenerate order, as a return for the homage the latter received,--that
they, O Janardana, could sleep in the deep woods resounding with the
shrill and dissonant cries of beasts of prey can hardly be believed,
undeserving as they were of so much woe. How could they, O slayer of
Madhu, who were roused from their beds by music of cymbals and drums and
conchs and flutes, with the honeyed strains of songstresses and the
eulogies chanted by bards and professional reciters,--alas, how could
they be waked in the deep woods by the yells of wild beasts? He that is
endued with modesty, is firm in truth, with senses under control and
compassions for all creatures,--he that hath vanquished both lust and
malice and always treadeth the path of the righteous, he that ably bore
the heavy burthen borne by Amvarisha and Mandhatri, Yayati and Nahusha and
Bharata and Dilip and Sivi the son of Usinara and other royal sages of
old, he that is endued with an excellent character and disposition, he
that is conversant with virtue, and whose prowess is incapable of being
baffled, he that is fit to become the monarch of the three worlds in
consequence of his possession of every accomplishment, he that is the
foremost of all the Kurus lawfully and in respect of learning and
disposition, who is handsome and mighty-armed and hath no enemy,--Oh, how
is that Yudhishthira of virtuous soul, and of complexion like that of
pure gold? He that hath the strength of ten thousand elephants and the
speed of the wind, he that is mighty and ever wrathful amongst the sons
of Pandu, he that always doth good to his brothers and is, therefore,
dear to them all, he, O slayer of Madhu, that slew Kichaka with all his
relatives, he that is the slayer of the Krodhavasas, of Hidimva, and of
Vaka, he that in prowess is equal unto Sakra, and in might unto the
Wind-god, he that is terrible, and in wrath is equal unto Madhava
himself, he that is the foremost of all smiters,--that wrathful son of
Pandu and chastiser of foes, who, restraining his rage, might,
impatience, and controlling his soul, is obedient to the commands of his
elder brother,--speak to me, O Janardana, tell me how is that smiter of
immeasurable valour, that Bhimasena, who in aspect also justifies his
name--that Vrikodara possessing arms like maces, that mighty second son
of Pandu? O Krishna, that Arjuna of two arms who always regardeth himself
as superior to his namesake of old with thousand arms, and who at one
stretch shooteth five hundred arrows, that son of Pandu who in the use of
weapons is equal unto king Kartavirya, in energy unto Aditya, in
restraint of senses unto a great sage, in forgiveness unto the Earth, and
in prowess unto Indra himself,--he, by whose prowess, O slayer of Madhu,
the Kurus amongst all the kings of the earth have obtained this extensive
empire, blazing with effulgence,--he, whose strength of arms is always
adored by the Pandavas,--that son of Pandu, who is the foremost of all
car-warriors and whose prowess is incapable of being frustrated,--he,
from an encounter with whom in battle no foe ever escapeth with
life,--he, O Achyuta, who is the conqueror of all, but who is incapable
of being conquered by any,--he, who is the refuge of the Pandavas like
Vasava of the celestials,--how, O Kesava, is that Dhananjaya now, that
brother and friend of thine? He that is compassionate to all creatures,
is endued with modesty and acquainted with mighty weapons, is soft and
delicate and virtuous,--he that is dear to me,--that mighty bowman
Sahadeva, that hero and ornament of assemblies,--he, O Krishna, who is
youthful in years, is devoted to the service of his brothers, and is
conversant with both virtue and profit, whose brothers, O slayer of
Madhu, always applaud the disposition of that high-souled and
well-behaved son of mine,--tell me, O thou of the Vrishni race, of that
heroic Sahadeva, that foremost of warriors, that son of Madri, who always
waiteth submissively on his elder brothers and so reverentially on me. He
that is delicate and youthful in years, he that is brave and handsome in
person,--that son of Pandu who is dear unto his brothers as also unto
all, and who, indeed, is their very life though walking with a separate
body,--he that is conversant with various modes of warfare,--he that is
endued with great strength and is a mighty bowman,--tell me, O Krishna,
whether that dear child of mine, Nakula, who was brought up in luxury, is
now well in body and mind? O thou of mighty arms, shall I ever behold
again Nakula of mine, that mighty car-warrior, that delicate youth
brought up in every luxury and undeserving of woe? Behold, O hero, I am
alive today, even I, who could know peace by losing sight of Nakula for
the short space of time taken up by a wink of the eye. More than all my
sons, O Janardana, is the daughter of Drupada dear to me. High-born and
possessed of great beauty, she is endued with every accomplishment.
Truthful in speech, she chose the company of her lords, giving up that of
her sons, Indeed, leaving her dear children behind, she followeth the
sons of Pandu. Waited upon at one time by a large train of servants, and
adored by her husbands with every object of enjoyment, the possessor of
every auspicious mark and accomplishment, how, O Achyuta, is that
Draupadi now? Having five heroic husbands who are all smiters of foes and
all mighty bowmen, each equal unto Agni in energy, alas, woe hath yet
been the lot of Drupada’s daughter. I have not for fourteen long years, O
chastiser of foes, beheld the princess of Panchala, that daughter-in-law
of mine who herself hath been a prey to constant anxiety on account of
her children, whom she hath not seen for that period. When Drupada’s
daughter endued with such a disposition, doth not enjoy uninterrupted
happiness, it seemeth, O Govinda, that the happiness one enjoyeth is
never the fruit of one’s acts. When I remember the forcible dragging of
Draupadi to the assembly, then neither Vibhatsu nor Yudhishthira, nor
Bhima, nor Nakula, nor Sahadeva, becometh an object of affection to me.
Never before had a heavier grief been mine than what pierced my heart
when that wretch Dussasana, moved by wrath and covetousness, dragged
Draupadi, then in her flow, and therefore clad in a single raiment, into
the presence of her father-in-law in the assembly and exposed her to the
gaze of all the Kurus. It is known that amongst those that were present,
king Vahlika, Kripa, Somadatta, were pierced with grief at this sight,
but of all present in that assembly, it was Vidura whom I worship.
Neither by learning, nor by wealth doth one become worthy of homage. It
is by disposition alone that one becomes respectable, O Krishna, endued
with great intelligence and profound wisdom, the character of the
illustrious Vidura, like unto an ornament (that he wears) adorns the
whole world.’”
Vaisampayana continued, “Filled with delight at the advent of Govinda,
and afflicted with sorrow (on account of her sons) Pritha gave expression
to all her diverse griefs. And she said, ‘Can gambling and the slaughter
of deer, which, O chastiser of foes, occupied all wicked kings of old, be
a pleasant occupation for the Pandavas? The thought consumeth, O Kesava,
that being dragged into the presence of all the Kurus in their assembly
by Dhritarashtra’s sons, insults worse than death were heaped on Krishna,
O chastiser of foes, the banishment of my sons from their capital and
their wanderings in the wilderness,--these and various other griefs, O
Janardana, have been mine. Nothing could be more painful to me or to my
sons themselves, O Madhava, than that they should have had to pass a
period of concealment, shut up in a stranger’s house. Full fourteen years
have passed since the day when Duryodhana first exiled my sons. If misery
is destructive of fruits of sins, and happiness is dependent on the
fruits of religious merit, then it seems that happiness may still be ours
after so much misery. I never made any distinction between
Dhritarashtra’s sons and mine (so far as maternal affection is
concerned). By that truth, O Krishna, I shall surely behold thee along
with the Pandavas safely come out of the present strife with their foes
slain, and the kingdom recovered by them. The Pandavas themselves have
observed their vow with such truthfulness sticking to Dharma that they
are incapable of being defeated by their enemies. In the matter of my
present sorrows, however, I blame neither myself nor Suyodhana, but my
father alone. Like a wealthy man giving away a sum of money in gift, my
father gave me away to Kuntibhoja. While a child playing with a ball in
my hands, thy grandfather, O Kesava, gave me away to his friend, the
illustrious Kuntibhoja. Abandoned, O chastiser of foes, by my own father,
and my father-in law, and afflicted with insufferable woes, what use, O
Madhava, is there in my being alive? On the night of Savyasachin’s birth,
in the lying-in-room, an invisible voice told me, “This son of thine will
conquer the whole world, and his fame will reach the very heavens.
Slaying the Kurus in a great battle and recovering the kingdom, thy son
Dhananjaya will, with his brothers, perform three grand sacrifices.” I do
not doubt the truth of that announcement. I bow unto Dharma that upholds
the creation. If Dharma be not a myth, then, O Krishna, thou wilt surely
achieve all that the invisible voice said. Neither the loss of my
husband, O Madhava, nor loss of wealth, nor our hostility with the Kurus
ever inflicted such rending pains on me as that separation from my
children. What peace can my heart know when I do not see before me that
wielder of Gandiva, viz., Dhananjaya, that foremost of all bearers of
arms? I have not, for fourteen years, O Govinda, seen Yudhishthira, and
Dhananjaya, and Vrikodara. Men perform the obsequies of those that are
missed for a long time, taking them for dead. Practically, O Janardana,
my children are all dead to me and I am dead to them.’
“‘Say unto the virtuous king Yudhishthira, O Madhava, that “Thy virtue, O
son, is daily decreasing. Act thou, therefore, in such a way that thy
religious merit may not diminish.” Fie to them that live, O Janardana, by
dependence on others. Even death is better than a livelihood gained by
meanness. Thou must also say unto Dhananjaya and the ever-ready Vrikodara
that--“The time for that event is come in view of which a Kshatriya woman
bringeth forth a son. If you allow the time to slip without your achieving
anything, then, though at present ye are respected by all the world, ye
will be only doing that which would be regarded as contemptible. And if
contempt touches you, I will abandon you for ever. When the time cometh,
even life, which is so dear, should be laid down.” O foremost of men, thou
must also say unto Madri’s sons that are always devoted to Kshatriya
customs.--“More than life itself, strive ye to win objects of enjoyment,
procurable by prowess, since objects won by prowess alone can please the
heart of a person desirous of living according to Kshatriya customs.”
Repairing thither, O mighty-armed one, say unto that foremost of all
bearers of arms, Arjuna the heroic son of Pandu,--“Tread thou the path
that may be pointed out to thee by Draupadi.” It is known to thee, O
Kesava, that when inflamed with rage, Bhima and Arjuna, each like unto
the universal Destroyer himself, can slay the very gods. That was a great
insult offered unto them, viz., that their wife Krishna, having been
dragged into the assembly was addressed in such humiliating terms by
Dussasana and Karna. Duryodhana himself hath insulted Bhima of mighty
energy in the very presence of the Kuru chiefs. I am sure he will reap
the fruit of that behaviour, for Vrikodara, provoked by a foe, knoweth no
peace. Indeed, once provoked, Bhima forgets it not for a long while, even
until that grinder of foes exterminates the enemy and his allies. The
loss of kingdom did not grieve me; the defeat at dice did not grieve me.
That the illustrious and beautiful princess of Panchala was dragged into
the assembly while clad in a single raiment and made to hear bitter words
grieved me most. What, O Krishna, could be a greater grief to me? Alas,
ever devoted to Kshatriya customs and endued with great beauty, the
princess, while ill, underwent that cruel treatment, and though
possessing powerful protectors was then as helpless as if she had none. O
slayer of Madhu, having thee and that foremost of all mighty persons,
Rama, and that mighty car-warrior Pradyumna for me and my children’s
protectors and having, O foremost of men, my sons the invincible Bhima
and the unretreating Vijaya both alive, that I had still such grief to
bear is certainly strange!’”
Vaisampayana continued, “Thus addressed by her, Sauri the friend of
Partha, then comforted his paternal aunt, Pritha, afflicted with grief on
account of her sons. And Vasudeva said, ‘What woman is there, O aunt, in
the world who is like thee? The daughter of king Surasena, thou art, by
marriage, admitted into Ajamida’s race. High-born and highly married,
thou art like a lotus transplanted from one mighty lake into another.
Endued with every prosperity and great good fortune, thou wert adored by
thy husband. The wife of a hero, thou hast again given birth to heroic
sons. Possessed of every virtue, and endued with great wisdom, it
behoveth thee to bear with patience, both happiness and misery.
Overcoming sleep and langour, and wrath and joy, and hunger and thirst,
and cold and heat, thy children are always in the enjoyment of that
happiness, which, as heroes, should by theirs. Endued with great exertion
and great might, thy sons, without affecting the comforts derivable from
the senses such as satisfy only the low and the mean, always pursue that
happiness which as heroes they should. Nor are they satisfied like little
men having mean desires. They that are wise enjoy or suffer the same of
whatever enjoyable or sufferable. Indeed, ordinary persons, affecting
comforts that satisfy the low and the mean, desire an equable state of
dullness, without excitement of any kind. They, however, that are
superior, desire either the acutest of human suffering or the highest of
all enjoyments that is given to man. The wise always delight in extremes.
They find no pleasure betwixt; they regard the extreme to be happiness,
while that which lies between is regarded by them as misery. The Pandavas
with Krishna saluteth thee through me. Representing themselves to be
well, they have enquired after thy welfare. Thou wilt soon behold them
become the lords of the whole world, with their foe slain, and themselves
invested with prosperity.’
“Thus consoled by Krishna, Kunti, afflicted with grief on account of her
sons, but soon dispelling the darkness caused by her temporary loss of
understanding, replied unto Janardana, saying, ‘Whatever, O mighty-armed
one, thou, O slayer of Madhu, regardest as proper to be done, let that be
done without sacrificing righteousness, O chastiser of foes, and without
the least guile. I know, O Krishna, what the power of thy truth and of
thy lineage is. I know also what judgment and what prowess thou bringest
to bear upon the accomplishment of whatever concerns thy friends. In our
race, thou art Virtue’s self, thou art Truth, and thou art the embodiment
of ascetic austerities. Thou art the great Brahma, and everything rests
on thee. What, therefore, thou hast said must be true.’”
Vaisampayana continued, “Bidding her farewell and respectfully walking
round her, the mighty-armed Govinda then departed for Duryodhana’s
mansion.”
SECTION XCI
Vaisampayana said, “With Pritha’s leave and having walked round her, the
chastiser of foes, Govinda, also called Sauri, went to Duryodhana’s
palace that was furnished with great wealth, adorned with beautiful
seats, and was like unto the abode of Purandara himself. Unobstructed by
the orderlies-in-waiting, that hero of great fame crossed three spacious
yards in succession and then entered that mansion looking like a mass of
clouds, high as the summit of a hill, and blazing forth in splendour. And
he there beheld Dhritarashtra’s son of mighty arms seated on his throne
in the midst of a thousand kings and surrounded by all the Kurus. And he
also beheld there Dussasana and Karna and Sakuni, the son of Suvala,
seated on their respective seats by the side of Duryodhana. And on that
scion of Dasarha’s race entering the court, Dhritarashtra’s son of great
fame rose up from his seat with his counsellors for honouring the slayer
of Madhu. And Kesava then greeted Dhritarashtra’s sons and all his
counsellors as also all the kings that were present there, according to
their respective ages. And Achyuta of Vrishni’s race then took his seat
on a beautiful seat made of gold and overlaid with carpet embroidered
with gold. And the Kuru king then offered unto Janardana a cow, and honey
and curds and water, and placed at his service palaces and mansions and
the whole kingdom. And then the Kauravas, with all the kings there
present, worshipped Govinda on his seat and resembling the sun himself in
splendour. The worship being over, king Duryodhana invited him of
Vrishni’s race--that foremost of victors--to eat at his house. Kesava,
however did not accept the invitation. The Kuru king Duryodhana seated in
the midst of the Kurus, in a gentle voice but with deception lurking
behind his words, eyeing Karna, and addressing Kesava, then said, ‘Why, O
Janardana, dost thou not accept the diverse kinds of viands and drinks,
robes and beds that have all been prepared and kept ready for thee? Thou
hast granted aid to both sides; thou art engaged in the good of both
parties. Thou art again the foremost of Dhritarashtra’s relations and
much loved by him. Thou, O Govinda, also knowest fully, and all things in
details, both religion and profit. I, therefore, desire to hear, O bearer
of the discus and the mace, what the true reason is of this thy refusal.’”
Vaisampayana continued, “The high-souled Govinda, of eyes like lotus
leaves, then raising his mighty (right) arm, and in a voice deep as that
of the clouds, replied unto the king in excellent words fraught with
reasons,--words that were clear, distinct, correctly pronounced, and
without a single letter dropped, saying, ‘Envoys, O king, eat and accept
worship only after the success of their missions. Therefore, O Bharata,
after my mission becomes successful, thou mayest entertain me and my
attendants.’ Thus answered, Dhritarashtra’s son again said unto
Janardana, ‘It behoveth thee not, O Kesava, to behave towards us in this
way. Whether thou becomest successful, or unsuccessful, we are
endeavouring to please thee, O slayer of Madhu, because of thy
relationship with us. It seems, however, that all our efforts, O thou of
Dasarha’s race, are fruitless. Nor do we see the reason, O slayer of
Madhu, in consequence of which, O foremost of men, thou acceptest not the
worship offered by us from love and friendship. With thee, O Govinda, we
have no hostility, no war. Therefore, on reflection, it will seem to thee
that words such as these scarcely become thee.’”
Vaisampayana continued, “Thus addressed by the king, Janardana of
Dasarha’s race, casting his eyes on Dhritarashtra’s son and all his
counsellors, replied, saying, ‘Not from desire, nor from wrath, nor from
malice, nor for gain, nor for the sake of argument, nor from temptation,
would I abandon virtue. One taketh another’s food when one is in
distress. At present, however, O king, thou hast not inspired love in me
by any act of thine, nor have I myself been plunged into distress.
Without any reason, O king, thou hatest, from the moment of their birth,
thy dear and gentle brothers,--the Pandavas--endued with every virtue.
This unreasonable hatred of thine for the sons of Pritha ill becometh
thee. The sons of Pandu are all devoted to virtue. Who, indeed, can do
them the least injury? He that hateth them, hateth me; he that loveth
them, loveth me. Know that the virtuous Pandavas and my own self have but
a common soul. He, who, following the impulses of lust and wrath, and
from darkness of soul, hateth and seeketh to injure one that is possessed
of every good quality, is regarded as the vilest of men. That wrathful
wretch of every good quality, is regarded as the vilest of men. That
wrathful wretch of uncontrolled soul, who, from ignorance and avarice
hateth his kinsmen endued with every auspicious quality, can never enjoy
his prosperity long. He, on the other hand, who, by good offices, winneth
over persons endued with good qualities, even if he beareth aversion of
them within his heart, enjoyeth prosperity and fame for ever and ever.
Defiled by wickedness, all this food, therefore, deserveth not to be
eaten by me. The food supplied by Vidura alone, should, I think, be eaten
by me.’
“Having said this unto Duryodhana who was ever incapable of bearing
anything against his own wishes, Kesava of mighty arms then came out of
that blazing palace of Dhritarashtra’s son. And the high-souled Vasudeva
of mighty arms, coming out of that mansion, directed his steps towards
the abode of the illustrious Vidura. And while that mighty-armed one
staying within Vidura’s abode, thither came unto him Drona, and Kripa,
and Bhishma, and Vahlika, and many of the Kauravas. And the Kauravas that
came there addressed Madhava, the heroic slayer of Madhu, saying, ‘O thou
of Vrishni’s race, we place at thy disposal our houses with all the
wealth within them.’
“The slayer of Madhu, of mighty energy, answered them saying, ‘Ye may go
away. I am much honoured by these your offers.’ And after all the Kurus
had gone away, Vidura, with great care entertained that unvanquished hero
of Dasarha’s race with every object of desire. And Kunti then placed
before the illustrious Kesava clean and savoury food in abundance.
Therewith the slayer of Madhu first gratified the Brahmanas. Indeed, from
that food he first gave a portion, along with much wealth, unto a number
of Brahmanas conversant with the Vedas, and then with his attendants,
like Vasava in the midst of the Marutas, he dined on what remained of the
clean and savoury food supplied by Vidura.”
SECTION XCII
Vaisampayana said, “After Kesava had dined and been refreshed, Vidura
said unto him during the night, ‘O Kesava, this advent of thine hath not
been a well judged one, for, O Janardana, Dhritarashtra’s son
transgresseth the rules of both profit and religion, is wicked and
wrathful, insulteth others, though himself desirous of honours, and
disobeyeth the commands of the aged. He is, O Madhava, a transgressor of
the scriptures, ignorant, and of wicked soul, already overtaken by fate,
untractable, and disposed to do evil to those that seek his good. His
soul is possessed by desire and lust. He foolishly regardeth himself as
very wise. He is the enemy of all his true friends. Ever-suspicious,
without any control over his soul, and ungrateful, he hath abandoned all
virtue and is in love with sin. He is foolish, with understanding
uncultivated, a slave of his senses, ever obedient to the impulses of
lust and avarice, and irresolute in every act that should be done. He is
endued with these and many other vices. Although thou wilt point out to
him what is for his good, he will yet disregard it all, moved by pride
and anger. He hath great faith in Bhishma, and Drona, and Kripa, and
Karna, and Drona’s son, and Jayadratha, and, therefore, he never setteth
his heart on peace, O Janardana. Dhritarashtra’s sons, with Karna, firmly
believe that the Pandavas are incapable of even looking at Bhishma,
Drona, and other heroes, not to speak of fighting against them. The
foolish Duryodhana of limited sight, having assembled a huge army
regardeth, O slayer of Madhu, that his purposes are already achieved. The
foolish son of Dhritarashtra hath arrived at the conclusion that Karna,
single-handed, is competent to vanquish his foes. He will, therefore,
never make peace. Thou, O Kesava, desirest to establish peace and
brotherly feelings between the two parties. But know that all the sons of
Dhritarashtra have come to the conclusion that they would not give unto
the Pandavas what, indeed, the latter have a right to. With those that
are so resolved thy words will certainly prove vain. Where, O slayer of
Madhu, words, good or bad, are of the same effect, no wise man would
spend his breath for nothing, like a singer before the deaf. As a
Brahmana before a conclave of Chandalas, thy words, O Madhava, would
command no respect among those ignorant and wicked wretches that have no
reverence for all that deserveth reverence. Foolish, as long as he hath
strength, he will never obey thy counsels. Whatever words thou mayest
speak to him will be perfectly futile. It doth not seem proper to me, O
Krishna, that thou shouldst go into the midst of these wicked-minded
wretches seated together. It doth not seem proper to me, O Krishna, that
going thither thou shouldst utter words against those wicked-souled,
foolish, unrighteous wights, strong in number. In consequence of their
having never worshipped the aged, in consequence of their having been
blinded by prosperity and pride, and owing to the pride of youth and
wrath, they will never accept the good advice thou mayest place before
them. He hath mustered a strong force, O Madhava, and he hath his
suspicions of thyself. He will, therefore, never obey any counsel that
thou mayest offer. The sons of Dhritarashtra, O Janardana, are inspired
with the firm belief that at present Indra himself, at the head of all
the celestials, is incapable of defeating them in battle. Efficacious as
thy words always are, they will prove to be of no efficacy with persons
impressed with such a conviction and who always follow the impulses of
lust and wrath. Staying in the midst of his ranks of elephants and his
army consisting of cars and heroic infantry, the foolish and wicked
Duryodhana, with all fears dispelled, regardeth the whole earth to have
already been subjugated by him. Indeed, Dhritarashtra’s son coveteth
extensive empire on the earth without any rivals. Peace, therefore, with
him is unattainable. That which he hath in his possession he regardeth as
unalterably his. Alas, the destruction on the earth seems to be at hand
for the sake of Duryodhana, for, impelled by fate, the kings of the
earth, with all the Kshatriya warriors, have assembled together, desirous
of battling with the Pandavas. All those kings, O Krishna, are in enmity
with thee and have all been deprived of their possessions before this by
thee. Through fear of thee those heroic monarchs have joined together
with Karna and made an alliance with Dhritarashtra’s sons. Reckless of
their very lives, all those warriors have united with Duryodhana and are
filled with delight at the prospect of fighting the Pandavas. O hero of
Dasarha’s race, it doth not commend itself to me that thou shouldst enter
into their midst. How, O grinder of foes, wilt thou repair into the midst
of those numerous enemies of thine, of wicked souls, and seated together?
O thou of mighty arms, thou art, indeed, incapable of being vanquished by
the very gods, and I know, O slayer of foes, thy manliness and
intelligence. O Madhava, the love I bear to thee is equal to that I bear
to the sons of Pandu. I say, therefore, these words to thee from my
affection, regard, and friendship for thee. What need is there in
expressing to thee the delight that has been mine at sight of thy
persons, for, thou, O thou of eyes like lotus, art the inner Soul of all
embodied creatures.’”
SECTION XCIII
“The holy one said, ‘That, indeed, which should be said by a person of
great wisdom: that, indeed, which should be said by one possessed of
great foresight; that indeed, which should be said by one like thee to a
friend like me; that indeed, which is deserving of thee, being consistent
with virtue and profit, and truth; that, O Vidura, hath been said by
thee, father and mother-like, unto me. That which thou hast told me is
certainly true, worthy of approbation and consistent with reason. Listen,
however, with attention, O Vidura, to the reason of my coming. Well
knowing the wickedness of Dhritarashtra’s son and the hostility of the
Kshatriyas that have sided with him, I have still, O Vidura, come to the
Kurus. Great will be the merit earned by him who will liberate from the
meshes of death the whole earth, with her elephants, cars and steeds,
overwhelmed with a dreadful calamity. If a man striving to the best of
his abilities to perform a virtuous act meets with failure, I have not
the least doubt that the merit of that act becomes his, notwithstanding
such failure. This also is known to those that are conversant with
religion and scripture, that if a person having intended mentally to
commit a sinful act does not actually commit it, the demerit of that act
can never be his. I will sincerely endeavour, O Vidura, to bring about
peace between the Kurus and the Srinjayas who are about to be slaughtered
in battle. That terrible calamity (which hangs over them all) hath its
origin in the conduct of the Kurus, for it is directly due to the action
of Duryodhana and Karna, the other Kshatriyas only following the lead of
these two. The learned regard him to be a wretch who doth not by his
solicitation seek to save a friend who is about to sink in calamity.
Striving to the best of his might, even to the extent of seizing him by
the hair, one should seek to dissuade a friend from an improper act. In
that case, he that acteth so, instead of incurring blame, reapeth praise.
It behoveth Dhritarashtra’s son, therefore, O Vidura, with his
counsellors, to accept my good and beneficial counsels that are
consistent with virtue and profit and competent to dispel the present
calamity. I will, therefore, sincerely endeavour to bring about the good
of Dhritarashtra’s sons and of the Pandavas, as also of all the
Kshatriyas on the face of the earth. If while endeavouring to bring about
the good (of my friends), Duryodhana judgeth me wrongly, I shall have the
satisfaction of my own conscience, and a true friend is one who assumeth
the functions of an intercessor when dissensions break out between
kinsmen. In order, again, that unrighteous, foolish, and inimical persons
may not afterwards say that though competent, still Krishna did not make
any attempt to restrain the angry Kurus and the Pandavas from
slaughtering one another I have come here. Indeed, it is to serve both
parties that I have come hither. Having striven to bring about peace, I
will escape the censure of all the kings. If after listening to my
auspicious words, fraught with virtue and profit, the foolish Duryodhana
accept them not, he will only invite his fate. If without sacrificing the
interests of the Pandavas I can bring about peace among the Kurus, my
conduct will be regarded as highly meritorious, O high-souled one, and
the Kauravas themselves will be liberated from the meshes of death. If
the sons of Dhritarashtra reflect coolly on the words I shall
utter--words fraught with wisdom, consistent with righteousness, and
possessed of grave import,--then that peace which is my object will be
brought about and the Kauravas will also worship me (as the agent
thereof). If, on the other hand, they seek to injure me, I tell thee that
all the kings of the earth united together, are no match for me, like a
herd of deer incapable of standing before an enraged lion.’”
Vaisampayana continued, “Having said these words, that bull of the
Vrishni race and delighter of Yadavas, then laid himself down on his soft
bed for sleep.”
SECTION XCIV
Vaisampayana said, “In such conversation between those two distinguished
persons, both of whom were endued with great intelligence, that night,
lit with bright stars, passed away. Indeed, the night passed away against
the wishes of the illustrious Vidura, who had been listening to the
varied conversation of Krishna fraught with virtue, profit, and desire,
and made up of delightful words and syllables of agreeable import; and
also those of Krishna himself, of immeasurable prowess, listening to
discourses equal in style and character. Then, at early dawn a band of
choristers and bards gifted with melodious voices, awoke Kesava with
sweet sounds of conchs and cymbals. And rising from bed, Janardana of
Dasarha’s race, that bull amongst all the Sattwatas, went through all the
customary acts of the morning. And having cleansed himself by a bath,
recited the sacred Mantras and poured libations of clarified butter on
the sacrificial fire, Madhava decked his person and began to worship the
rising sun. And while the unvanquished Krishna of Dasarha’s race was
still engaged in his morning devotions, Duryodhana and Suvala’s son
Sakuni came to him and said, ‘Dhritarashtra is seated in his court, with
all the Kurus headed by Bhishma and with all the kings of the earth. They
are all soliciting thy presence, O Govinda, like the celestials in heaven
desiring the presence of Sakra himself,’--thus addressed, Govinda greeted
them both with sweet and courteous enquiries. And when the sun had risen
a little higher, Janardana, that chastiser of foes, summoning a number of
Brahmanas, made them presents of gold and robes and kine and steeds.
“And after he had thus given away much wealth and taken his seat, his
driver (Daruka) came and saluted that unvanquished hero of Dasarha’s
race. And Daruka soon returned with his master’s large and blazing car
furnished with rows of tinkling bells and harnessed with excellent
steeds. And understanding that his handsome car adorned with every
ornament and producing a rattle, deep as the rumbling of the mighty
masses of clouds, was ready, the high-souled Janardana, that delighter of
all the Yadavas, walking round the sacred fire and a band of Brahmanas,
and putting on the gem known by the name of Kaustubha, and blazing with
beauty, surrounded by the Kurus, and well-protected by the Vrishnis,
mounted on it. And Vidura, conversant with all the precepts of religion,
followed on his own car that scion of Dasarha’s race, that foremost of
all living creatures, that first of all persons gifted with intelligence.
And Duryodhana and Suvala’s son Sakuni also on one car followed Krishna,
that chastiser of foes. And Satyaki and Kritavarman and the other mighty
car-warriors of the Vrishni race, all rode behind Krishna on cars and
steeds and elephants. And, O king, the handsome cars of those heroes,
adorned with gold and drawn by excellent steeds and each producing a loud
rattle, as they moved forward, shone brilliantly. And Kesava, endued with
great intelligence, and beaming with beauty, soon came upon a broad
street that had previously been swept and watered, and that was fit to be
used by the highest of kings. And when that scion of Dasarha’s race set
out, cymbals began to play, and conchs began to be blown, and other
instruments also to pour forth their music. And great number of youthful
heroes, foremost in the world for heroism, and possessed of lion-like
prowess, proceeded, surrounding Sauri’s car. And many thousands of
soldiers, attired in a variegated dresses, bearing swords and lances and
axes, marched in advance of Kesava. And there were full five hundred
elephants, and cars by thousands, that followed that unvanquished hero of
Dasarha’s race while he proceeded. And, O chastiser of foes, all the
citizens of the capital, of all ages and both sexes, desirous of
beholding Janardana came out into the streets. And the terraces and
balconies of the houses were so thronged by ladies that the houses were
on the point of falling down with the weight. And worshipped by the
Kurus, and listening to various sweet speeches, and returning the
greetings of all as each deserved, Kesava went along the street, casting
his eyes on all. And at last, when Kesava reached the Kuru court, his
attendants loudly blew their conchs and trumpets and filled the welkin
with that blare. And, thereupon, that whole assembly of kings, of
immeasurable prowess, trembled with delight at the expectation of soon
setting their eyes on Krishna. And hearing the rattle of his car, that
rumbled like the deep roll of rain-charged clouds, the monarchs
understood Krishna to be near, and the hair of their bodies stood erect
with delight. And having reached the gate of the court, Sauri, that bull
among the Satwatas, alighting from his car, that resembled the summit of
Kailasa, entered the court which looked like a mass of newly-risen
clouds, and blazed forth with beauty, and resembled the very abode of the
great Indra. And that illustrious hero entered the court, arm-in-arm with
Vidura and Satyaki on either side, and overshadowing with his own the
splendour of all the Kurus, like the sun overshadowing the radiance of
lesser lights in the firmament. And before Vasudeva sat Karna and
Duryodhana, while behind him were seated the Vrishnis with Kritavarman.
And Bhishma and Drona, and others with Dhritarashtra were on the point of
rising up from their seats for honouring Janardana. Indeed, as soon as
he, of Dasarha’s race, came, the illustrious blind monarch, Drona and
Bhishma, all rose up from their seats. And when that mighty ruler of men,
king Dhritarashtra, rose up from his seat, those kings by thousands
around him all rose up also. And at Dhritarashtra’s command, a seat
beautiful all over, and adorned with gold, had been kept there for
Krishna. And after taking his seat, Madhava smilingly greeted the king,
and Bhishma, and Drona, and all other rulers, each according to his age.
And all the kings of the earth, and all the Kurus also, beholding Kesava
arrived in that assembly, worshipped him duly. And as that chastiser of
foes, that vanquisher of hostile cities, that hero of Dasarha’s race, was
seated there, he beheld the Rishis whom he had seen while proceeding to
Hastinapura, staying in the firmament. And beholding those Rishis with
Narada at their head, he of Dasarha’s race, slowly addressed Bhishma the
son of Santanu, saying, ‘O king, the Rishis have come to see this earthly
conclave of ours. Invite them with offer of seats and abundant courtesy,
for if they are not seated, no one here is capable of taking his seat.
Let proper worship, therefore, be speedily offered unto these Rishis with
souls under proper control.’ And beholding the Rishis then at the gate of
the palace, Santanu’s son quickly ordered the servants to bring seats for
them. And soon enough they brought large and beautiful seats embroidered
with gold and set with gems. And after the Rishis, O Bharata, had taken
their seats and accepted the Arghyas offered to them, Krishna took his
seat, so also all the kings. And Dussasana gave an excellent seat to
Satyaki, while Vivinsati gave another golden one to Kritavarman. And not
far from where Krishna sat, that illustrious and wrathful pair, Karna and
Duryodhana, sat together on the same seat. And Sakuni, the king of
Gandhara, surrounded by the chiefs of his country, sat there, O king,
with his son beside him. And the high-souled Vidura sat on a begemmed
seat covered with a white deer-skin that almost touched Krishna’s seat.
And all the kings in the assembly, although they gazed at Janardana of
Dasarha’s race for a long while, were not, however, gratified with their
gaze, like drinkers of the Amrita, that are never satiated with quaffing
measure after measure. And Janardana attired in yellow robes having the
complexion of the Atasi flower, sat in the midst of that assembly like a
sapphire mounted on gold. And after Govinda had taken his seat, a perfect
silence ensued, for none present there spoke a single word.”
SECTION XCV
Vaisampayana said, “And after all the kings had been seated and perfect
silence had ensued, Krishna possessing fine teeth and having a voice deep
as that of the drum, began to speak. And Madhava although he addressed
Dhritarashtra, spoke in a voice deep as the roll of clouds in the rainy
season, making the whole assembly hear. And he said, ‘In order that, O
Bharata, peace may be established between the Kurus and the Pandavas
without a slaughter of the heroes, I have come hither. Besides this, O
king, I have no other beneficial words to utter. O chastiser of foes,
everything that should be learnt in this world is already known to thee.
This thy race, O king, owing to its learning and behaviour, and owing
also to its being adorned with every accomplishment, is most
distinguished among all royal dynasties. Joy in the happiness of others,
grief at sight of other people’s misery, desire to alleviate distress,
abstention from injury, sincerity, forgiveness, and truth,--these, O
Bharata, prevail amongst the Kurus. Then thy race, therefore, O king, is
so noble, it would be a pity if anything improper were done by any one
belonging to it, and greater pity still if it were done by thee. O chief
of the Kurus, thou art the first of those that should restrain the Kurus
if they behave deceitfully towards strangers or those numbering with
themselves. Know, O thou of Kuru’s race, that those wicked sons of thine,
headed by Duryodhana, abandoning both virtue and profit, disregarding
morality, and deprived of their senses by avarice, are now acting most
unrighteously towards, O bull of men, their foremost of kinsmen. That
terrible danger (which threatens all) hath its origin in the conduct of
the Kurus. If thou becomest indifferent to it, it will then produce a
universal slaughter. If, O Bharata, thou art willing, thou mayest be able
to allay that danger even yet, for, O bull of Bharata’s race, peace, I
think, is not difficult of acquisition. The establishment of peace, O
king, depends on thee and myself, O monarch. Set right thy sons, O thou
of Kuru’s race, and I will set the Pandavas right. Whatever be thy
command, O king, it behoveth thy sons with their followers to obey it. If
again they live in obedience to thee, that would be the very best they
could do. If thou strivest for peace by restraining thy sons, it will be
to thy profit, O king, as also to the benefit of the Pandavas. Having
reflected carefully, act thou thyself, O king. Let those sons of Bharata
(the Pandavas), be, O ruler of men, thy allies. Supported by the
Pandavas, O king, seek thou both religion and profit. By every exertion
in thy power, thou canst not have, O king, such allies as they who are
such. Protected by the illustrious sons of Pandu, Indra himself at the
head of the celestials will not be able to vanquish thee. How would it be
possible then for mere earthly kings to withstand thy prowess? If with
Bhishma, and Drona, and Kripa, and Karna, and Vivinsati, and
Aswatthaman, Vikarna, and Somadatta, and Vahlika and the chief of the
Sindhus, and the ruler of the Kalingas, and Sudakshina, the king of the
Kamvojas, there were Yudhishthira, and Bhimasena and Savyasachin, and the
twins, and if Satyaki of mighty energy, and Yuyutsu, that mighty car
warrior, are stationed, who is there, O bull of Bharata’s race, of such
misdirected intelligence that would fight these? If, O slayer of foes,
thou hast both the Kurus and the Pandavas at thy back, the sovereignty of
the whole world and invincibility before all foes will be thine. All the
rulers of the earth, O monarch, that are either equal to thee or
superior, will then seek alliance with thee. Protected on all sides by
sons, grandsons, fathers, brothers, and friends, thou wilt then be able
to live in exceeding happiness. Keeping these before thee and treating
them with kindness as in days of yore, thou, O monarch, wilt enjoy the
sovereignty of the whole earth. With these as thy supporters and with the
sons of Pandu also, thou wilt, O Bharata, be able to conquer all thy
foes. Even this is thy best advantage. If, O chastiser of foes, thou art
united with thy sons and kinsmen and counsellors, thou wilt enjoy
sovereignty of the whole earth won for thee by them. In battle, O great
king, nothing but wholesale destruction is visible. Indeed, in the
destruction of both the parties, what merit dost thou see? If the
Pandavas are slaughtered in battle, or if thy own mighty sons fall, tell
me, O bull of Bharata’s race, what happiness wilt thou enjoy? All of them
are brave and skilled in weapons. All of them are desirous of battle, the
Pandavas as also thy sons. Oh, save them from the terrible danger that
threatens them. After the battle thou wilt not behold all the Kurus or
all the Pandavas. Car-warriors slain by car-warriors, thou wilt behold
the heroes of both parties reduced in numbers and strength. All the
rulers of the earth, O best of kings, have been assembled together.
Inflamed with wrath, they will certainly exterminate the population of
the earth. Save, O king, the world. Let not the population of the earth
be exterminated. O son of Kuru’s race, if thou regainest thy natural
disposition, the earth may continue to be peopled as now. Save, O king,
these monarchs, who are all of pure descent, endued with modesty and
liberality and piety, and connected with one another in bonds of
relationship or alliance, from the terrible danger that threatens them.
Abandoning wrath and enmity, O chastiser of foes, let these kings,
embracing one another in peace, eating and drinking with one another,
dressed in excellent robes and decked with garlands, and doing courtesies
to one another, return to their respective homes. Let the affection thou
hadst for the Pandavas be revived in thy bosom, and let it, O bull of
Bharata’s race, lead to the establishment of peace. Deprived of their
father while they were infants, they were brought up by thee. Cherish
them now as becomes thee, O bull of Bharata’s race, as if they were thy
own sons. It is thy duty to protect them. And especially it is so when
they are distressed. O bull of Bharata’s race, let not thy virtue and
profit be both lost. Saluting and propitiating thee, the Pandavas have
said unto thee, “At thy command we have, with our followers, suffered
great misery. For these twelve years have we lived in the woods, and for
the thirteenth year have we lived incognito in an uninhabited part of the
world. We broke not our pledge, firmly believing that our father also
would abide by his. That we violated not our word is well-known to the
Brahman as who were with us. And as we, O bull of the Bharata race, have
abided by our promise, also do thou abide by thine. Long have we suffered
the greatest misery, but let us now have our share of the kingdom. Fully
conversant as thou art with virtue and profit, it behoveth thee to rescue
us. Knowing that our obedience is due to thee, we have quietly undergone
much misery. Behave thou then unto us like a father or brother. A
preceptor should behave as a preceptor towards his disciples, and as
disciples we are willing to behave as such towards thee, our preceptor.
Act thou, therefore, towards us as a preceptor should. If we go wrong, it
is the duty of our father to set us right. Therefore, set us on the way
and tread thou also the excellent path of righteousness.” Those sons of
thine, O bull of the Bharata race, have also said unto these kings
assembled in the court these words, “If the members of an assembly are
conversant with morality, nothing improper should be permitted by them to
happen. Where, in the presence of the virtuous members of an assembly,
righteousness is sought to be overpowered by unrighteousness, and truth
by the untruth, it is those members themselves that are vanquished and
slain. When righteousness, pierced by unrighteousness, seeketh the
protection of an assembly, if the arrow is not extracted, it is the
members themselves that are pierced by that arrow. Indeed, in that case,
righteousness slayeth the members of that assembly, like a river eating
away the roots of the trees on its bank.” Judge now, O bull of the
Bharata race. The Pandavas, with their eyes turned towards righteousness
and reflecting on everything, are maintaining a calm attitude, and what
they have said is consistent with truth and virtue and justice. O ruler
of men, what canst thou say unto them, but that thou art willing to give
them back their kingdom? Let these rulers of earth that are sitting here
say (what the answer should be)! If it appears to thee that what I have
said after reflecting well on virtue to be true, save all these
Kshatriyas, O bull of the Bharata race, from the meshes of death. Effect
peace, O chief of Bharata’s race, and yield not to anger. Giving unto the
Pandavas their just share of the paternal kingdom, enjoy thou then, with
thy sons, O chastiser of foes, happiness and luxury, thy wishes being all
crowned with success. Know that Yudhishthira always treadeth the path
that is trod by the righteous. Thou knowest also, O king, what the
behaviour of Yudhishthira is towards thee and thy sons. Although thou
hadst sought to burn him to death and hadst exiled him from human
habitation, yet he came back and once more repose confidence in thee.
Again, didst thou with thy sons, banish him to Indraprastha? While there,
he brought all the kings of the earth to subjection and yet looked up to
thy face, O king, without seeking to disregard thee. Although he behaved
in this way, yet Suvala’s son, desirous of robbing him of his dominions
and wealth and possessions, applied the very efficacious means of dice.
Reduced to that condition and even beholding Krishna dragged into the
assembly, Yudhishthira of immeasurable soul, did not yet swerve from the
duties of a Kshatriya. As regards myself, I desire, O Bharata, thy good
as also theirs. For the sake of virtue, of profit, of happiness, make
peace, O king, and do not allow the Earth’s population to be slaughtered,
regarding evil as good and good as evil. Restrain thy sons, O monarch,
who have from covetousness proceeded too far. As regards the sons of
Pritha, they are equally ready to wait upon thee in dutiful service or to
fight. That which, O chastiser of foes, seems to thee to be for thy good,
do thou adopt!’”
Vaisampayana continued, “All the rulers of earth there present highly
applauded these words of Kesava within their hearts, but none of them
ventured to say anything in the presence of Duryodhana.”
SECTION XCVI
Vaisampayana said, “Hearing these words uttered by the high-souled
Kesava, all the persons who sat in that assembly remained silent, their
hair standing on their ends. And all the kings thought within themselves
that there was no man who could dare reply to that speech. And seeing
that all the kings sat silent, Jamadagni’s son (addressing Duryodhana)
then said these words in that assembly of Kurus, ‘Listen confidingly to
my words illustrated by an example, and seek thy own good if my speech
recommends itself to thee. There was a king of yore named Dambhodbhava,
who was the Head of the earth. It hath been heard by us that his
sovereignty extended over the whole world. And that mighty car-warrior,
rising every morning after the night had passed away, called the
Brahmanas and the Kshatriyas unto himself and asked them, saying, “Be he
a Sudra, a Vaisya, a Kshatriya, or a Brahmana, is there any one who is
superior or even equal to me in battle?” And uttering these words that
king wandered over the earth, intoxicated with pride and thinking of
nothing else. And it so happened that certain Brahmanas endued with high
souls, conversant with the Vedas, and fearing nothing on earth,
counselled the monarch, repeatedly boasting of his prowess, to curb his
pride. But though forbidden by those Brahmanas to boast in that way, the
king continued to ask the Brahmanas as before the same question day after
day. And some high-souled Brahmanas then, endued with ascetic merit and
acquainted with the proofs furnished by the Vedas, were inflamed with
anger, and addressing that proud and boastful king intoxicated with
prosperity, told him, “There are two persons who are foremost of all men
and who are always victorious in battle. Thou, O king, wilt by no means
be equal to them if thou seekest an encounter with any one of them.” And
thus addressed by them, the king asked those Brahmanas, saying, “Where
may those two heroes be found? In what race are they born? What feats
have they achieved? And who are they?” And the Brahmanas answered him,
saying, “It had been heard by us that those two persons are ascetics
called Nara and Narayana. They have both taken their births in the race
of man. Go and fight with them, O king. It is that illustrious pair, Nara
and Narayana, who are now practising the severest of penances in some
hidden region of the mountains of Gandhamadana.” Hearing those words of
the Brahmanas, that king speedily mustered his large army consisting of
six kinds of forces,[7] and unable to bear their reputation, marched to
the spot where those unvanquished ascetics were, and arrived at the
rugged and frightful mountains of Gandhamadana. He began to search after
those Rishis, and at last, came upon them concealed within the woods. And
beholding those two best of persons emaciated with hunger and thirst,
their veins swollen and visible, and themselves much afflicted with cold
winds, and the hot rays of the sun, he approached them, and touching
their feet, enquired after their welfare. And the two Rishis received the
king hospitably, with fruits and roots, and a seat and water. And they
then enquired after the king’s business, saying, “Let it be done.” And
thus addressed by them, the king said unto them the same words that he
was in the habit of saying unto all. And he said, “The whole earth has
been conquered by the might of my arms. All my foes have been slain.
Desiring a battle with you both I have come to this mountain. Offer me
this hospitality. I have been cherishing this wish from a long time.”
Thus addressed, Nara and Narayana said, “O best of kings, wrath and
covetousness have no place in this retreat. How can a battle, therefore,
be possible here? There are no weapons here, and nothing of
unrighteousness and malice. Seek battle elsewhere. There are many
Kshatriyas on earth.”’
“Rama continued, ‘Although thus addressed, the king still pressed them
for giving him battle. The Rishis, however, continually soothed him and
overlooked his importunity. King Dambhodbhava, still desirous of battle,
repeatedly summoned those Rishis to fight. Nara, then, O Bharata, taking
up a handful of grass-blades, said, “Desirous of battle as thou art,
come, O Kshatriya, and fight! Take up all thy arms, and array thy troops.
I will curb thy eagerness for battle hereafter!” Dambhodbhava then said,
“If, O ascetic, thou thinkest this weapon of thine fit to be used against
us, I shall fight with thee though thou mayest use that weapon, for I
have come hither desirous of fighting.” Saying this, Dambhodbhava with
all his troops, desirous of slaying that ascetic, covered all sides with
a shower of arrows. That ascetic, however, by means of those blades of
grass, baffled all those terrible shafts of the king that were capable of
mangling the bodies of hostile warriors. The invincible Rishi then let
off towards the king his own terrible weapon made of grass-blades and
which was incapable of being counteracted. And highly wonderful was that
which happened, for that ascetic, incapable of missing his aim, pierced
and cut off, by those grass-blades alone, the eyes and ears and noses of
the hostile warriors, aided also by his power of illusion. And beholding
the entire welkin whitened by those grass-blades, the king fell at the
feet of the Rishi and said, “Let me be blessed!” Ever inclined to grant
protection unto those that sought it, Nara then, O king, said unto that
monarch, “Be obedient to the Brahmanas and be virtuous. Never do so
again. O king, O tiger among monarchs, a conqueror of hostile towns, a
Kshatriya mindful of the duties of his own order, should never, within even
his heart, be as thou art. Filled with pride, never insult anybody on any
occasion, be he inferior or superior to thee. Even such conduct would befit
thee. Acquiring wisdom, abandoning covetousness and pride, controlling
thy soul, restraining thy passions, practising forgiveness and humility,
and becoming amiable, O king, go, and cherish thy subjects. Without
ascertaining the strength and weakness of men, never insult any one under
any circumstances. Blessed be thou, and with our leave, go hence, and
never again behave in this way. At our command, enquire thou always of
the Brahmanas as to what is for thy good.” The king then, worshipping the
feet of those two illustrious Rishis, returned to his city, and from that
time began to practise righteousness. Great indeed, was that feat
achieved of old by Nara. Narayana, again, became superior to Nara in
consequence of many more qualities. Therefore, O king, besides such
weapons as Kakudika, Suka, Naka, Akshisantarjana, Santana, Nartana,
Ghora, and Asyamodaka, are placed on the string of that best of bows
called Gandiva, go thou unto Dhananjaya, laying aside thy pride. Struck
with these weapons, men always yield up their lives. Indeed, these
weapons have other means corresponding with the eight passions, such as
lust, wrath, covetousness, vanity, insolence, pride, malice, and
selfishness. Struck with them, men are confounded, and move about
frantically deprived of their senses. Under their influence, persons
always sleep heavily, cut capers, vomit, pass urine and excreta, weep,
and laugh incessantly. Indeed, that Arjuna is irresistible in fight, who
hath for his friend Narayana--the Creator and Lord of all the
worlds--fully acquainted with the course of everything. Who is there in
the three worlds, O Bharata, who would venture to vanquish that hero--the
Ape-bannered Jishnu--who hath no equal in battle? Countless are the
virtues that reside in Partha. Janardana again, is superior to him. Thou
art thyself well-acquainted with Dhananjaya, the son of Kunti. They that
were Nara and Narayana in days of yore are now Arjuna and Kesava. Know
then, O great king, who those brave and foremost of persons are. If thou
believest in this and dost not mistrust me adopt thou a virtuous
resolution and make peace with the sons of Pandu. If thou regardest this
as thy good, viz., that there should be no disunion in thy family, then
make peace, O foremost of Bharata’s race, and do not set thy heart upon
battle. O thou, that are foremost of Kuru’s line, the race to which thou
belongest is highly regarded on earth. Let that regard continue to be
paid to it. Blessed be thou, think of what conduces to thy own welfare.’”
SECTION XCVII
Vaisampayana said, “Having listened to the words of Jamadagnya, the
illustrious Rishi Kanwa also said these words unto Duryodhana in that
assembly of the Kurus.”
“Kanwa said, ‘Brahman, the Grandsire of the universe, is indestructible
and eternal. Those illustrious Rishis, Nara and Narayana, are of the same
character. Of all the sons of Aditi, Vishnu alone is eternal. He alone is
unconquerable and indestructible, existing for ever, the Lord of all, and
the possessor of divine attributes. All others, such as the sun and the
moon, earth and water, wind, fire and firmament, planets, and stars, are
liable to destruction. All these, when the end of the universe cometh,
take leave of the three worlds. They are destroyed and created again and
again. Others also, such as men and animals and birds, and creatures
belonging to other orders of living existence,--indeed, all that move on
this world of men,--are endued with short lives. And as regards kings,
all of them, having enjoyed great prosperity, reach, at last, the hour of
destruction and are reborn in order to enjoy the fruits of good and evil
deeds. It behoveth thee then to make peace with Yudhishthira. Let the
Pandavas and the Kauravas both rule this earth. O Suyodhana, one should
not think in this way, viz., I am strong!--for O bull among men, it is
seen that there are persons stronger than those generally regarded
strong. O son of Kuru’s race, physical strength is scarcely regarded as
strength by those that are really strong. As regards the Pandavas, endued
as they all are with prowess equal to that of the celestials, they are
also regarded as strong. In this connection is cited an old story, as an
example, the story, viz., of Matali searching for a bridegroom upon whom
to bestow his daughter. The king of the three worlds (Indra) had a
charioteer, named Matali, whom he dearly loved. Unto him was born a
daughter celebrated over the world for beauty. Endued with the celestial
beauty, that daughter of Matali was known by the name of Gunakesi. And,
indeed, in both loveliness and symmetry of bodily figure, she far
excelled other members of her sex. Knowing that the time for giving her
away had come, Matali with his wife became very anxious, thinking, O
monarch, of what he was to do next. And he thought within himself, “Alas,
the birth of a daughter in the families of those that are well-behaved
and high-born and possess reputation and humility of character, is always
attended with evil results. Daughters, when born in respectable families,
always endanger the honour of three families, viz., their maternal and
paternal families and the family into which they are adopted by marriage.
Glancing in my mind’s eye the worlds of gods and men, I have searched
both, but no eligible bridegroom have I found.”’
“Kanwa continued, ‘And it so happened that amongst the gods, the Daityas
and Gandharvas, men and numerous Rishis, none was regarded by Matali as
an eligible husband for his daughter. And having held a consultation then
in the night with his wife Sudharma, Matali set his heart upon making a
journey to the world of the Nagas. And he thought within himself,
“Amongst both gods and men I have not found a husband fit, in respect of
beauty, for my Gunakesi. Surely, one may be found amongst the Nagas.” And
saying this, he took his wife’s leave and sniffing the head of his
daughter, Matali entered the nether regions.’”
SECTION XCVIII
“Kanwa said, ‘When Matali was wending his way, he saw the great Rishi
Narada proceeding at his pleasure to pay a visit to Varuna (the god of
the waters). And beholding Matali, Narada asked him, saying, “Whither
dost thou go? Is it, O charioteer, on any mission of thy own, or is it at
Satakratu’s command, that this journey of thine is undertaken?” Thus
addressed on the way by Narada who was proceeding towards his
destination, Matali duly informed Narada, of his mission. And the Rishi,
informed of everything, then said unto Matali, “We shall go together. As
regards myself, it is to see the Lord of the waters that I am proceeding,
having left the heavens, searching the nether regions, I shall tell you
everything. After a good search there, we shall select a bridegroom, O
Matali.” And penetrating then into nether regions, that illustrious
couple, Matali and Narada, beheld that Regent of the world--the Lord of
the waters. And there Narada received worship due to a celestial Rishi,
and Matali received that equal to what is offered to the great Indra. And
both of them skilful in business, informed Varuna of their purpose, and
obtaining his leave they began to wander in that region of the Nagas. And
Narada who knew all the residents of the nether regions then began to
describe in detail unto his companion all about the dwellers of the Naga
world.’
“‘And Narada said, “Thou hast, O charioteer, seen Varuna surrounded by his
sons and grandsons. Behold the dominions of the Lord of the waters. It is
delightful all round, and full of riches. The son, endued with great
wisdom, of Varuna, the Lord of the Ocean, is even much distinguished for
his conduct and disposition and for his holiness. Possessed of eyes like
lotus leaves, this Pushkara is, indeed, Varuna’s much-loved son, endued
with great beauty and delightful to behold. He has been chosen by Soma’s
daughter as her husband. That daughter of Soma, equal in beauty unto a
second Sree, is known by the name of Jyotsnakali. Indeed, it is said,
that she had once before chosen the eldest and foremost of Aditi’s son as
her lord. Behold now, O companion of the Lord of the celestials, that
abode, made entirely of gold, and full of the wine called Varuni. Indeed,
having obtained that wine, the gods acquired their god-heads. These
blazing weapons also of every kind that thou seest, belonged, O Matali,
to the Daityas who have been deprived of their sovereignty. These weapons
are incapable of deterioration, and when hurled at the foe always return
into the hand that hurleth them. Obtained by the gods as the booty of
war, they require considerable mental energy to be used against foes.
Here dwelt in days of yore many tribes of Rakshasas and Daityas,
possessed of many kinds of celestial weapons, but they were all
vanquished by the gods. Behold, there, in Varuna’s lake is that fire of
blazing flames, and that discus of Vishnu surrounded by the lustrous
splendour of mighty caloric. Behold, there lieth that knotty bow that was
created for the destruction of the world. It is always protected with
great vigilance by the gods, and it is from this bow that the one wielded
by Arjuna hath taken its name. Endued with the strength of a hundred
thousand bows, the power it assumes at the hour of battle is
indescribably great. It punishes all punishable wicked kings endued with
the nature of Rakshasas. This fierce weapon was first created by Brahman,
the utterer of the Vedas. The great preceptor Sukra hath said that this
weapon is a terrible one in respect of all kings. Endued with great
energy, it is held by the sons of the Lord of waters. Behold, there in
the umbrella-room is the umbrella of the Lord of the waters. It droppeth
refreshing showers like the clouds. The water dropped from this umbrella,
though pure as the moon, is yet enveloped by such darkness that it cannot
be seen by anybody. There, in these regions, O Matali, innumerable are
the wonders to be seen. Your business, however, will suffer if we spend
more time here. We will, therefore, leave this region soon.”’”
SECTION XCIX
“‘Narada continued, “Here in the very centre of the world of the Nagas is
situated the city known by the name of Patalam. Celebrated over all the
universe, it is worshipped by the Daityas and the Danavas. Creatures
inhabiting the earth, if brought hither by force of the water’s current,
shriek loudly, afflicted with fear. Here the fire known by the name of
the Asura-fire[8] and which is fed by water, continually blazeth forth.
Held fast by the fiat of the celestials, it moveth not, regarding itself
as bound and confined. It was here that the gods, having first
vanquished and slain their foes, quaffed the Amrita and deposited the
residue. It is from this place that the waning and waxing of the moon are
seen. It is here that son of Aditi, the Horse-headed (Vishnu), on the
recurrence of every auspicious occasion, riseth, filling at such times
the universe, otherwise called Suvarna,[9] with the sound of Vedic hymns
and Mantras. And because all watery forms such as the Moon and others
shower their water on the region, therefore hath this excellent region
been called Patala.[10] It is from here that the celestial elephant
Airavata, for the benefit of the universe, taketh up cool water in order
to impart it to the clouds, and it is that water which Indra poureth down
as rain. Here dwell diverse kinds of aquatic animals, of various shapes
such as the Timi and others, which subsist on the rays of the moon. O
charioteer, here are many kinds of creatures that die during the day,
being pierced by the rays of the sun, but all of whom revive in the
night, the reason being that the moon, rising here every day, laying
those deceased creatures with Amrita by means of rays, that constitute
his arms, resuscitate them by that touch. Deprived of their prosperity by
Vasava, it is here that many sinful Danavas live confined, defeated by
him and afflicted by Time. It was here that the Lord of creatures--that
great Master of all created things--Mahadeva--had practised the severest
of ascetic austerities for the benefit of all creatures. Here dwell many
regenerate and great Rishis observant of vows called ‘Go’ and emaciated
with the recitation and study of the Vedas, and who, having suspended the
vital air called Prana, have attained to heaven by force of their
austerities. A man is said to adopt the vow called Go, when he sleepeth
wherever he listeth, and when he subsisteth on anything that others place
before him, and is clad with robes that others may supply. Here in the
race of the celebrated elephant Supratika were born those best of
elephants known by the names of Airavata, Vamana, Kumuda and Anjana, the
first being the king of his tribe. Look, O Matali, if there be any
bridegroom here, that is distinguished by the possession of superior
merits, for then I will go to him for respectfully soliciting him to
accept thy daughter. Behold, here lieth an egg in these waters, blazing
with beauty. From the commencement of the creation it is here. It moveth
not, nor doth it burst. I have never heard any body speaking of its birth
or nature. Nobody knoweth who its father or mother is. It is said, O
Matali, that when the end of the world cometh, mighty fire burst forth
from within it, and spreading consumeth the three worlds with all their
mobile and immobile objects.’ Hearing those words of Narada, Matali
answered him, saying, ‘No one here seems to me to be eligible. Let us go
hence, therefore, without delay!’”’”
SECTION C
“‘Narada continued, “Here is that spacious and celebrated city of cities,
called Hiranyapura, belonging to the Daityas and Danavas, possessing a
hundred diverse kinds of illusion. Here in these regions called Patala,
it hath been built with great care by the divine artificer, and planned
by the Danava Maya. Endued with great energy and heroism, many Danavas,
having obtained boons (from Brahman) in days of old, lived here,
exhibiting a thousand different kinds of illusion. They were incapable of
being vanquished by Sakra or any other celestial, that is, by either
Yama, or Varuna, or the Lord of treasures (Kuvera). Here dwell, O Matali,
those Asuras called Kalakhanjas who sprang from Vishnu, and those
Rakshasas also called Yatudhanas who sprang from the feet of Brahman. All
of them are endued with frightful teeth, terrible impetus, the speed and
prowess of the wind, and great energy depending on powers of illusion.
Besides these, another class of Danavas called Nivatakavachas, who are
invincible in battle, have their abode here. Thou knowest how Sakra is
unable to vanquish them. Many times, O Matali, thou, with thy son
Gomukha, and the chief of the celestials and lord of Sachi, along with
his son, had to retreat before them. Behold their homes, O Matali, that
are all made of silver and gold, and well-adorned with decorations done
according to the rules of art. All those mansions are decked with lapis
lazuli and corals, and made effulgent with the lustre of the
Arkasphatika, and the radiance of gem called Vajrasara. And many of those
palatial residences seem as if they have been made of the shine of
these gems called Padmaragas, or of bright marble, or of excellent wood.
And they are also possessed of the radiance of the sun, or blazing fire.
And all the edifices, adorned with gems and jewels, are very high and
stand close to another. Of spacious proportions and great architectural
beauty, it is impossible to say of what material these mansions are built
or to describe their style of beauty. Indeed, they are exceedingly
beautiful in consequence of their decorations. Behold these retreats of
the Daityas for recreation and sport, these beds of theirs for sleep,
these costly utensils of theirs set with precious stones, and these seats
also for their use. Behold these hills of theirs, looking like clouds,
those fountains of water, these trees also that move of their own will
and that yield all fruits and flowers that one may ask. See, O Matali, if
any bridegroom may be had here, acceptable to thee. If no one can be
found, we shalt, if thou likest, go hence to some other part of the
world.” Thus addressed, Matali answered Narada, saying, “O celestial
Rishi, it behoveth me not to do anything that may be disagreeable to
dwellers of heaven. The gods and the Danavas, though brothers, are ever
at hostility with each other. How can I, therefore, make an alliance with
those that are our enemies? Let us repair, therefore, to some other
place. It behoveth me not to search among the Danavas. As regards
thyself, I know thy heart is ever set on fomenting quarrels.”’”
SECTION CI
“‘Narada said, “This region belongeth to the birds, all of whom possess
excellent feathers. They all subsist on snakes. They never feel any
fatigue in putting forth their prowess, or in making journeys, or in
bearing burthens. This race, O charioteer, hath multiplied from the six
sons of Garuda. They are Sumukha, Sunaman, Sunetra, Suvarchas, Suanch and
that prince of birds called Suvala. Born of Kasyapa’s line and enhancing
the glory of Vinata’s race, many winged creatures, the foremost of their
species, have by begetting children founded and increased a thousand
dynasties of birds, all endued with nobility of blood. All these
creatures are endued with great prosperity, have the auspicious whirl
called Sreevatsa, possess great wealth, and are inspired with great
might. By their acts they may be said to belong to the Kshatriya order,
but they are all without any compassion, subsisting as they do on snakes.
They never attain to spiritual enlightenment in consequence of their
preying on their kinsmen. I will now enumerate the chiefs by their names,
listen to me, O Matali. This race is much regarded in consequence of the
favour that is shown to it by Vishnu. They all worship Vishnu, and
Vishnu is their protector. Vishnu always dwelleth in their hearts, and
Vishnu is their great refuge. These then are their names--Suvarnachuda,
Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit,
Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha,
Animisha, Trirava, Saptarava, Valmiki, Dipaka, Daityadwipa, Saridwipa,
Sarasa, Padmaketana, Sumukha, Chitraketu, Chitravara, Anagha, Meshahrit,
Kumuda, Daksha, Sarpanta, Somabhojana, Gurubhara, Kapota, Suryanetra,
Chirantaka, Vishnudharman, Kumara, Parivarha, Hari, Suswara, Madhuparka,
Hemavarna, Malaya, Matariswan, Nisakara and Divakara. These sons of
Garuda that I name dwell in only a single province of this region. I have
mentioned those only that have won distinction by might, fame and
achievements. If thou likest none here, come, we will go hence. O Matali.
I will take thee to another region where thou mayest find an eligible
husband for thy daughter.”’”
SECTION CII
“‘Narada said, “The region where we now are is called Rasatala and is the
seventh stratum below the Earth. Here dwelleth Surabhi, the mother of all
kine, she, who was born of the Amrita. She always yieldeth milk which is
the essence of all the best things of the earth, and which, excellent as
it is, and of one taste, springeth from the essence of the six different
kinds of tastes (that are talked of). The faultless Surabhi herself
sprang in days of old from the mouth of the Grandsire, gratified with
drinking the Amrita and vomiting the best things. A single jet only of
her milk, falling on the earth, created what is known as the sacred and
the excellent ‘Milky Ocean.’ The verge of that ocean all round is always
covered with white foam resembling a belt of flowers. Those best of
ascetics that are known by the name of the Foam-drinkers dwell around
this ocean, subsisting on that foam only. They are called Foam-drinkers
because they live, O Matali, on nothing else save that foam. Engaged in
the practice of the severest of austerities, the very gods are known to
fear them. From her are born four other kine, O Matali, supporting the
four quarters and therefore are they called the supporters of the
quarters (Dikpali). Born of Surabhi herself, she who supporteth the
eastern quarter is called Surupa. She, who supporteth the southern
quarter is called Hansika. That illustrious cow, O Matali, of universal
form, who supporteth the western quarter ruled by Varuna is known by the
name of Subhadra. The northern quarter comprising the region of virtue,
and called after Kuvera the Lord of treasures, is supported by the cow
named Sarva-kamadugha. The gods, uniting with the Asuras, and making the
Mandara mountain their pole, churned the waters of the ocean and obtained
the wine called Varuni, and (the Goddess of Prosperity and Grace called)
Lakshmi, and Amrita, and that prince of steeds called Uchchhaisrava, and
that best of gems called Kaustubha. Those waters, O Matali, that yielded
these precious things had all been mixed with the milk of these four
cows. As regards Surabhi, the milk she yielded becometh Swaha unto those
that live on Swaha, Swadha unto those that live on Swadha, and Amrita
unto those that live on Amrita. The couplet that was sung by the dwellers
of Rasatala in days of old, is still heard to be recited in the world by
the persons of learning. That couplet is this,--Neither in the region of
the Nagas, nor in Swarga, nor in Vimana, nor in Tripishtapa is residence
so happy as in Rasatala!”’”
SECTION CIII
“‘Narada said, “This foremost of cities that thou beholdest and which
resembles the Amaravati of the chief of the celestials himself, is known
by the name of Bhogavati. It is ruled over by Vasuki, the king of the
Nagas. That Shesha dwelleth here, who, in consequence of his ascetic
austerities of the foremost order, is able to support this earth with all
her vastness. His body is like that of a white mountain. He is decked in
celestial ornaments. He hath a thousand heads. His tongues are blazing
like flames of fire, and he is endued with great strength. There dwell in
happiness innumerable Nagas--sons of Surasa--possessed of diverse forms,
and decked in ornaments of diverse kinds, bearing the signs of gems,
Swastika, circles and drinking vessels. All of them endued with great
strength are by nature fierce. Some have a thousand heads, some five
hundred, and some three. And some have two heads, and some five, and some
have seven faces. And all of them are possessed of huge bodies that
resemble the mountains stretching over the earth. Millions and tens of
millions are they, in fact, uncountable, even as regards those of them
that belong to a single race. Listen, however, to me as I name a few of
the more famous ones amongst them. They are Vasuki, Takshaka, Karkotaka,
Dhanjaya, Kaliya, Nahusha, Aswatara, Vakyakunda, Mani, Apurana, Khaga,
Vamana, Elapatra, Kukura, Kukuna, Aryaka, Nandaka, Kalasa, Potaka,
Kalilasaka, Pinjaraka, Airavata, Sumanmukha, Dadhimukha, Sankha, Nanda,
Upanandaka, Apta, Kotaraka, Sikhi, Nishthuraka, Tittiri, Hastibhadra,
Kumuda, Maylapindaka, the two Padmas, Pundarika, Pushpa, Mudgaraparnaka,
Karavira, Pitharaka, Samvritta, Vritta, Pindara, Vilwapatra, Mushikada,
Sirishaka, Dilipa, Sankha-sirsha, Jyotishka, Aparajita, Kauravya,
Dhritarashtra, Kuhara, Krisaka, Virajas, Dharana, Savahu, Mukhara, Jaya,
Vidhira, Andha, Visundi, Virasa, and Sarasa. These and many others there
are amongst the sons of Kasyapa. See O Matali, if there is anybody here
whom thou canst elect.”’
“Kanwa continued, ‘Matali, meanwhile, had been looking attentively at a
person that stood by. And after Narada had ceased speaking, the celestial
charioteer with gratified mind asked the Rishi, saying, “Of what race is
he the delighter--that comely youth of great radiance--who standeth
before Aryaka of Kauravya’s line? Who is his father, and who is his
mother? Of what Naga’s race is he? Indeed, of what line doth he stand as
a high flag-staff? In consequence of his intelligence, his patience, his
beauty, and his youth, my heart, O celestial Rishi, hath been attracted
towards him. That youth will make the best of husbands for my Gunakesi.”’
“Kanwa continued, ‘Beholding Matali’s gratification at seeing the Naga
called Sumukha, Narada informed him of the nobility of his parentage and
of his feats. And he said, “Born in the race of Airavata this prince of
Nagas is named Sumukha. He is the favourite grandson of Aryaka, and the
daughter’s son of Vamana. The father of this youth was, O Matali, the
Naga called Chikura. Not long before was he slain by Vinata’s Son.”
Hearing this Matali became highly pleased, and addressing Narada, the
charioteer said, “This best of Nagas is, O sire, very acceptable to me
for a son-in-law. Make an endeavour to secure him, for I am highly
pleased at the thought of bestowing on this Naga, O Muni, my dear
daughter.”’”
SECTION CIV
“‘Narada then said, “This one is the charioteer of the name of Matali. He
is besides a dear friend of Sakra. Pure in conduct, he hath an excellent
disposition and possesses numerous virtues. Endued with strength of mind,
he hath great energy and great might. He is the friend, counsellor, and
charioteer of Sakra. It has been seen in every battle that small is the
difference that exists between him and Vasava as regards prowess and
strength. In all the battles between the gods and Asuras, it is this
Matali that driveth, by his mind alone, that ever-victorious and best of
cars belonging to Indra, which is drawn by thousand steeds. Vanquished by
his management of the steeds, the enemies of the gods are subjugated by
Vasava by the use of his hands. Defeated before-hand by Matali, the
Asuras are subsequently slain by Indra. Matali hath an excellent
daughter, who in beauty is unrivalled in the world. Truthful and
possessed of every accomplishment, she is known by the name of Gunakesi.
He was searching the three worlds for an eligible bridegroom. O thou that
art possessed of the splendour of a celestial, thy grandson, Sumukha,
hath become acceptable to him as a husband for his daughter. If O best of
serpents, his proposal be acceptable to thee, quickly make up thy mind, O
Aryaka, to take his daughter in gift for thy grandson. As Lakshmi in
Vishnu’s house, or Swaha in that of Agni so let the slender-waisted
Gunakesi be a wife in thy race. Let Gunakesi, therefore be accepted by
thee for thy grandson, like Sachi for Vasava who deserveth her. Although
this youth hath lost his father, yet we choose him for his virtues, and
for the respectability of Airavata and thy own. Indeed, it is in
consequence of Sumukha’s merits, his disposition, purity, self-restraint
and other qualifications that Matali hath become himself desirous of
giving away his daughter unto him. It behoveth thee, therefore, to honour
Matali.”’
“Kanwa continued, ‘Thus addressed by Narada, Aryaka beholding his
grandson elected as a bridegroom and remembering the death of his son was
filled with delight and sorrow at the same time. And he then addressed
Narada and said, “How, O celestial Rishi, can I desire Gunakesi for a
daughter-in-law! It cannot be, O great Rishi, that thy words are not
highly honoured by me, for who is there that would not desire an alliance
with the friend of Indra? I hesitate, however, O great Muni, in
consequence of the instability of the very cause that would not make that
alliance lasting. O thou of great effulgence, the author of this youth,
viz., my son, hath been devoured by Garuda. We are afflicted with sorrow
on that account. But worse still, O lord, Vinata’s son, at the time of
leaving these regions, said, ‘After a month I will devour this Sumukha
also.’ Surely, it will happen as he hath said, for we know with whom we
have to deal. At these words, therefore, of Suparna we have become
cheerless!”’
“Kanwa continued, ‘Matali then said unto Aryaka, “I have formed a plan.
This thy grandson is elected by me as my son-in-law. Let this Naga then,
proceeding with me and Narada, come to the Lord of heaven the chief of
the celestials, O best of Nagas. I shall then endeavour to place
obstacles in the way of Suparna, and as a last resource, we will
ascertain the period of life that hath been vouchsafed to Sumukha.
Blessed be thou, O Naga, let Sumukha, therefore, come with me to the
presence of the Lord of the celestials.” Saying this, they took Sumukha
with them, and all the four, endued with great splendour, coming to
heaven beheld Sakra the chief of the gods seated in all his glory. And it
so happened that the illustrious Vishnu of four arms was also present
there. Narada then represented the whole story about Matali and his
choice.’
“Kanwa continued, ‘Hearing all that Narada said, Vishnu directed
Purandara, the Lord of the universe, saying, “Let Amrita be given to this
youth, and let him be made immortal like gods themselves. Let Matali, and
Narada, and Sumukha, O Vasava, all attain their cherished wish through
thy grace.” Purandara, however, reflecting on the prowess of Vinata’s
son, said unto Vishnu, “Let Amrita be given unto him by thee.” Thus
addressed, Vishnu said, “Thou art the Lord of all mobile and immobile
creatures. Who is there, O lord, that would refuse a gift that may be
made by thee?” At these words Sakra gave unto that Naga length of days.
The slayer of Vala and Vritra did not make him a drinker of Amrita.
Sumukha, having obtained that boon, became Sumukha[11] (in reality) for
his face was suffused with marks of joy. And having married Matali’s
daughter, he cheerfully returned home. And Narada and Aryaka also filled
with delight at the success of their object, went away, after having
worshipped the glorious chief of the celestials.’”
SECTION CV
“Kanwa said, ‘Meanwhile, O Bharata, the mighty Garuda heard what had
happened, viz., the bestowal by Sakra of length of days on the Naga
Sumukha. And inflamed with great anger, that ranger of the firmament,
Suparna, smiting the three worlds by the hurricane caused by the
flappings of his wings, quickly came to Vasava. And Garuda said, “O
illustrious one, disregarding me why hast thou interfered with my
sustenance. Having granted me a boon of thy own will, why dost thou now
withdraw it? The Supreme Lord of all creatures hath, from the beginning,
ordained what my food is to be. Why dost thou then stand in the way of
that divine decree? I had selected this great Naga and had fixed time,
for O god, I had intended to offer the meat of his body, as sustenance to
my numerous progeny. When he, therefore, hath obtained a boon from thee
and hath become indestructible by me, how can I henceforth dare kill
another of his species? Dost thou sport thus, O Vasava, as thou listest?
I, however, shall have to die, as also the members of my family and the
servants whom I have engaged in my house. That will, I think, gratify
thee, O Vasava! Indeed, O slayer of Vala and Vritra, I deserve all this,
nay more, since being the lord of the three worlds in might, I yet
consented to become the servant of another. O monarch of the three
worlds, Vishnu, however, is not the only cause of my inferiority, for
though, O Vasava, I am quite thy equal, yet the sovereignty of the three
worlds resteth on thee, O chief of the celestials. Like thee, I also have
a daughter of Daksha for my mother and Kasyapa for my father. Like thee,
I also can, without any fatigue, bear the weight of the three worlds. I
have strength that is immeasurable and incapable of being resisted by any
creature. In the war with the Daityas I also achieved grand feats.
Srutasri and Srutasena and Vivaswat, and Rochanamukha, and Prasrura, and
Kalakaksha amongst the sons of Diti were slain by me. Perching yet on the
flag-staff of thy younger brother’s car I carefully protect it in battle,
and sometimes also I bear that brother of thine on my back. It is,
perhaps, for this that thou disregardest me. Who else in the universe is
there that is capable of bearing such heavy burthens? Who is there that
is stronger than myself? Superior though I am, I yet bear on my back this
younger brother of thine with all his friends. When, however,
disregarding me thou hast interfered with my foods, thou hast, O Vasava,
inflicted disgrace on me, like this younger brother of thine that had
hitherto been disgracing me by making me bear him on my back. As regards
thyself, O Vishnu, amongst all those endued with prowess and strength
that have been born of Aditi’s womb, thou art superior in strength. Yet
thee I bear without any fatigue, with only one of my feathers. Think
coolly then, O brother, who amongst us is stronger?”’
“Kanwa continued, ‘Hearing the proud words of that bird foreshadowing
danger the bearer of the discus, provoking Tarkshya still more, said unto
him, “Though so very weak, why dost thou, O Garuda, yet regard thyself
strong, O oviparous creature, it ill behoveth thee to vaunt thus in our
presence. The three worlds united together cannot bear the weight of my
body. I myself bear my own weight and thine also. Come now, bear thou the
weight of this one right arm of mine. If thou canst bear even this, thy
boast would be regarded as reasonable.” Saying this, the holy one placed
his arms on Garuda’s shoulders. Thereupon the latter fell down, afflicted
with its weight, confounded, and deprived of his senses. And Garuda felt
that the weight of that one arm of Vishnu was as great as that of the
entire Earth with her mountains. Endued with might infinitely greater,
Vishnu, however, did not afflict him much. Indeed, Achyuta did not take
his life. That ranger of the sky, afflicted then by that immense weight,
gasped for breath, and began to cast off his feathers. With every limb
weakened, and utterly confounded, Garuda was almost deprived of his
senses. The winged offspring of Vinata then, thus confounded and almost
deprived of his senses, and rendered utterly helpless, bowing unto Vishnu
with bent bead, feebly addressed him, saying, “O illustrious Lord, the
essence of that strength which sustains the universe dwelleth in this
body of thine. What wonder, therefore, that I should be crushed down to
the earth by a single arm of thine, stretched out at thy pleasure. It
behoveth thee, O divine Lord, to forgive this winged creature that
perches on thy flag-staff--this fool intoxicated with pride of strength,
but now rendered utterly helpless. Thy great strength, O divine Lord, was
never known to me before. It was for this that I regarded my own might to
be unequalled.” Thus addressed, the illustrious Vishnu became gratified,
and addressing Garuda with affection, said, “Let not thy behaviour be
such again.” And saying this, Upendra threw Sumukha with the toe of his
foot upon Garuda’s breast. And from that time, O king, Garuda hath ever
lived in friendship with that snake. It was thus, O king, that mighty and
illustrious Garuda, the son of Vinata, afflicted by the might of Vishnu,
was cured of his pride.’
“Kanwa continued, ‘In the same way, O son of Gandhari, thou livest, O
son, as long as thou approachest not the heroic sons of Pandu in battle.
Who is there whom Bhima, that foremost of smiters, that mighty son of
Vayu and Dhananjaya, the son of Indra, cannot slay in battle? Vishnu
himself, and Vayu and Dharma, and the Aswins,--these gods are thy
enemies. Let alone an encounter with them, thou art not competent even to
look at them on the field. Therefore, O prince, do not set thy heart upon
war; let peace be made through the agency of Vasudeva. It behoveth thee
to save thy race thus. This great ascetic Narada witnessed with his own
eyes the incident (I have related to thee) which shows the greatness of
Vishnu, and know that this Krishna is that bearer of the discus and the
mace!’”
Vaisampayana continued, “Hearing these words of the Rishi, Duryodhana
contracted his eye-brows and began to breathe heavily. And casting his
eyes then on Radha’s son, he burst out into a loud laughter. And setting
at naught those words of the Rishi, that wicked wretch began to slap his
thigh that resembled the trunk of an elephant. And addressing the Rishi,
he said, ‘I am, O great Rishi, precisely what the Creator hath made me.
What is to be, must be. What also hath been ordained in my case must
happen, I cannot act otherwise. What can these senseless declamations,
therefore, avail?’”
SECTION CVI
Janamejaya said, “Interminably wedded to evil, blinded by avarice,
addicted to wicked courses, resolved upon bringing destruction on his
head, inspiring grief in the hearts of kinsmen, enhancing the woes of
friends, afflicting all his well-wishers, augmenting the joys of foes,
and treading the wrong path, why did not his friends seek to restrain
him, and why also did not that great friend (of Kuru’s race), the holy
One with tranquil soul, or the Grandsire tell him anything from
affection?”
Vaisampayana said, “Yes, the holy one did speak. Bhishma also spoke what
was beneficial. And Narada too said much. Listen to all that these said.”
Vaisampayana continued, “Narada said, ‘Persons that listen to the
counsels of friends are rare. Friends again are rare that offer
beneficial counsels, for a friend (in need of counsel) is never there
where a friend (offering counsel) is. O son of Kuru’s race, I think, the
word of friends ought to be listened to. Obstinacy ought to be avoided;
for it is fraught with great evil. In this connection is cited an old
story regarding Galava’s having met with disgrace through obstinacy. In
ancient times, in order to test Viswamitra, who was then engaged in
ascetic austerities. Dharma personally came to him, having assumed the
form of the Rishi, Vasishtha. Thus assuming, O Bharata, the form of the
one of the seven Rishis, and feigning himself hungry and desirous of
eating, he came, O king, to the hermitage of Kausika. Thereupon,
Viswamitra struck with awe, began to cook Charu (which was a preparation
of rice and milk). And in consequence of the care he took in preparing
that excellent food, he could not properly wait upon his guest. And it
was not till after the guest had dined on the food offered by the other
hermits that Viswamitra succeeded in approaching him with the Charu he
had cooked and which was still steaming. “I have already dined; wait
here,”--were the words that the holy one said. And having said that the
holy one went away. And thereupon, the illustrious Viswamitra, O king,
waited there. And bearing that food on his head and holding it with his
arms, that ascetic of rigid vow stood in his hermitage, still as a post,
subsisting on air. And as he stood there, an ascetic of the name of
Galava, from motives of respect and reverence and from affection and
desire of doing what was agreeable, began to wait upon him. And after a
hundred years had passed away, Dharma, again assuming the form of
Vasishtha, came to Kausika from desire of eating. And beholding the great
Rishi Viswamitra, who was endued with high wisdom, standing there with
that food on his head, himself subsisting all the while on air, Dharma
accepted that food which was still warm and fresh. And having eaten that
food, the god said,--“Gratified am I, O regenerate Rishi.” And saying this,
he went away. And at those words of Dharma, Viswamitra divested of
Kshatriyahood because endued with the status of a Brahmana and was filled
with delight[12]. And pleased as he was with the services and devotion of
his discipline, the ascetic Galava, Viswamitra, addressed him and said,
“With my leave, O Galava, go whithersoever thou mayest wish.” Thus
commanded by his preceptor, Galava, highly pleased, said in a sweet voice
unto Viswamitra of great effulgence, “What final gift shall I make thee in
consequence of thy services as preceptor? O giver of honours, it is in
consequence of the (final) present that a sacrifice becometh successful.
The giver of such gifts obtains emancipation. Indeed, these gifts
constitute the fruit (that one enjoys in heaven). They are regarded as
peace and tranquillity personified. What, therefore, shall I procure for
my preceptor? Oh, let that be said.” The illustrious Viswamitra knew that
he had really been conquered by Galava by means of the latter’s services,
and the Rishi, therefore, sought to dismiss him by repeatedly saying,
“Go, Go.” But though repeatedly commanded by Viswamitra to go away, Galava
still addressed him saying, “What shall I give?” And seeing this
obstinacy on the part of ascetic Galava, Viswamitra felt a slight rise of
anger and at last said, “Give me eight hundred steeds, every one of which
should be as white as the rays of the moon, and every one of which should
have one ear black. Go now, O Galava, and tarry not.”’”
SECTION CVII
“Narada said, ‘Thus addressed by Viswamitra of great intelligence Galava
was filled with such anxiety that he could not sit or lie down, or take
his food. A prey to anxiety and regret, lamenting bitterly, and burning
with remorse, Galava grew pale, and was reduced to a skeleton. And
smitten with sorrow, O Suyodhana, he indulged in these lamentations,
“Where shall I find affluent friends? Where shall I find money? Have I
any savings? Where shall I find eight hundred steeds of lunar whiteness?
What pleasure can I have in eating? What happiness can be mine in objects
of enjoyment? The very love of life is extinct in me. What need have I of
life? Repairing to the other shore of the great ocean, or to the furthest
verge of the earth, I will relinquish my life. Of what use can life be to
me? What happiness, without severe exertion, can be his who is poor,
unsuccessful, deprived of all the good things of life, and burthened with
debt? Death is preferable to life as regards him who having enjoyed the
wealth of friends through their friendship for himself, is unable to
return their favour. The religious acts of that man lose their efficacy
who having promised to do an act fails to perform it and is thus stained
with falsehood. One that is stained by falsehood cannot have beauty, or
children, or power, or influence. How, therefore, can such a one attain
to a blissful state? What ungrateful man hath ever earned fame? Where,
indeed, is his place, and where his happiness? An ungrateful person can
never win esteem and affection. Salvation also can never be his. He that
is destitute of wealth is a wretch that can scarcely be said to live.
Such a wretch cannot support his kinsmen and friends. Unable to make any
return for the benefits he receiveth, he certainly meeteth with
destruction. Even I am that wretch, ungrateful, destitute of resources,
and stained with falsehood, for having obtained my objects from my
preceptor, I am unable to do his bidding. Having first endeavoured to the
utmost, I will lay down my life. Before this, I never craved for any
thing from the very gods. The deities regard me for this in sacrificial
place. I will go and seek the protection of Vishnu, the divine Lord of
the three worlds, of Krishna the great refuge of all who are blessed with
protection. Bowing down unto him, I desire to see that highest of all
ascetics, the Eternal Krishna from whom flow all those possessions and
enjoyments that are owned by both gods and Asuras.” And while Galava was
thus lamenting, his friend Garuda, the son of Vinata, appeared in his
sight. And Garuda, from desire of doing him good, cheerfully addressed
him, saying, “Thou art a dear friend of mine. It is the duty of a friend,
when himself in prosperity, to look to the accomplishment of the wishes
of his friends. The prosperity that I have, O Brahmana, is constituted by
Vasava’s younger brother Vishnu. Before this, I spoke to him on thy
behalf and he hath been pleased to grant my wishes. Come now, we will go
together. I will bear thee comfortably to the other shore of the ocean,
or to the furthest extremity of the earth. Come, O Galava, do not tarry.”’”
SECTION CVIII
“‘Garuda said, “O Galava, commanded I have been by God, who is the cause
of all knowledge. I ask thee, towards which quarter shall I first take
thee to see what lie there? The eastern, the southern, the western, or
the northern, towards which, O best of regenerate persons, shall I go, O
Galava? That quarter towards which Surya the illuminator of the universe
first riseth; where, at eve, the Sadhyas engage in their ascetic
austerities; where that Intelligence, which pervades the whole universe
first springeth; where the two eyes of Dharma, as well as he himself, are
stationed; where the clarified butter first poured in sacrifice
subsequently flowed all around; that quarter, O best of all regenerate
persons, is the gate of Day and Time. There the daughters of Daksha, in
primeval times, gave birth to their children. There the sons of Kasyapa
first multiplied. That quarter is the source of all the prosperity of the
gods, for it was there that Sakra was first anointed as the king of the
celestials. It was there, O regenerate Rishi, that both Indra and the
gods underwent their ascetic penances. It is for this, O Brahmana, that
this quarter is called Purva (the first). And because in the earliest of
times this quarter was overspread by the Suras, it is for this that it is
called Purva. The gods, desirous of prosperity, performed all their
religious ceremonies here. It was here that the divine Creator of the
universe first sang the Vedas. It was here that the Gayatri was first
preached by Surya unto the reciters of that sacred hymn. It was here, O
best of Brahmanas, that the Yajurvedas were delivered by Surya (unto
Yajnavalkya). It was here that the Soma juice, sanctified by boons, was
first drunk in sacrifices by Suras. It was here that the Homa-fires,
(gratified by mantras), first drank articles of cognate origin.[13] It
was here that Varuna first repaired to the nether regions, and attained
to all his prosperity. It was here, O bull among the twice-born, that the
birth, growth, and death of the ancient Vasishtha took place. Here first
grew the hundred different branches of Om![14] It was here that the
smoke-eating Munis are the smoke of sacrificial fires. It was in that
region that myriads of boars and other animals were killed by Sakra and
offered as sacrificial portions unto the gods. It is here that the
thousand-rayed sun, arising, consumeth, out of ire, all those that are
wicked and ungrateful among men and the Asuras. This is the gate of the
three worlds. This is the path of heaven and felicity. This quarter is
called Purva (east). We will go hither, if it pleaseth thee. I shall
always do what is agreeable to him who is my friend. Tell me, O Galava,
if any other quarter pleaseth thee, for we will then go there. Listen now
to what I say of another quarter.”’”
SECTION CIX
“‘Garuda continued, “In days of yore, Vivaswat, having performed a
sacrifice, gave this quarter away as a present (Dakshina) unto his
preceptor. And it is for this that this region is known by the name of
Dakshina (south). It is here that the Pitris of the three worlds have
their habitation. And, O Brahmana, it is said that a class of celestials
subsisting upon smoke alone also live there. Those celestials also that
go by the name of Viswedevas always dwell in this region along with the
Pitris. Worshipped in sacrifices in all the worlds, they are equal
sharers with the Pitris. This quarter is called the second door of Yama.
It is here that the periods allotted to men are calculated in Trutis and
Lavas.[15] In this region always dwell the celestial Rishis, the
Pitriloka Rishis, and the royal Rishis, in great happiness. Here are
religion and truth. It is here that the acts (of persons) exhibit their
fruits. This region, O best of the twice-born, is the goal of the acts of
the dead. It is this region, O best of regenerate persons, whither all
must repair. And as creatures are all overwhelmed by darkness, they
cannot, therefore, come hither in bliss. Here, O bull among regenerate
persons, are many thousands of Malevolent Rakshasas in order to be seen
by the sinful. Here, O Brahmana, in the bowers on the breast of Mandara
and in the abodes of regenerate Rishis, the Gandharvas chant psalms,
stealing away both the heart and the intellect. It was here that Raivata
(a Daitya), hearing the Sama hymns sung in a sweet voice, retired to the
woods, leaving his wife and friends and kingdom. In this region, O
Brahmana, Manu and Yavakrita’s son together set a limit which Surya can
never overstep. It was here that the illustrious descendant of Pulastya,
Ravana, the king of the Rakshasas, undergoing ascetic austerities,
solicited (the boon of) immortality from the gods. It was here that (the
Asura) Vritra, in consequence of his wicked conduct, incurred the enmity
of Sakra. It is in this region that lives of diverse forms all come and
are then dissociated into their five (constituent) elements. It is in
this region, O Galava, that men of wicked deeds rot (in tortures). It is
here that the river Vaitarani flows, filled with the bodies of persons
condemned to hell. Arrived here, persons attain to the extremes of
happiness and misery. Reaching this region, the sun droppeth sweet waters
and thence proceeding again to the direction named after (Vasishtha),
once more droppeth dew. It was here that I once obtained (for food), a
prodigious elephant battling with an enormous tortoise. It was here that
the great sage Chakradhanu took his birth from Surya. That divine sage
afterwards came to be known by the name of Kapila, and it was by him that
the (sixty thousand) sons of Sagara were afflicted. It was here that a
class of Brahmanas named Sivas, fully mastering the Vedas, became crowned
with (ascetic) success. Having studied all the Vedas they at last
attained eternal salvation. In this region is the city called Bhogavati
that is ruled by Vasuki, by the Naga Takshaka and also by Airavata. They
that have to journey hither (after death) encounter here a thick gloom.
And so thick is that gloom that it cannot be penetrated by either the Sun
himself or by Agni. Worthy of worship as thou art, even thou shalt have
to pass this road. Tell me now if thou wishest to sojourn towards this
direction. Else, listen to an account of the western direction.”’”
SECTION CX
“‘Garuda said, “This quarter is the favourite one of king Varuna, the
ruler of the ocean. Indeed, the lord of the waters had his origin here,
and it is hither that sovereignty lieth. And since it is here that
towards the day’s end (paschat) the sun dismisseth his rays that this
quarter, O best of the twice-born ones, is called the west (paschima).
For ruling over all aquatic creatures and for the protection of the water
themselves, illustrious and divine Kasyapa installed Varuna here (as the
king of this region). Quaffing all the six juices of Varuna, the moon,
the dispeller of darkness, becometh young again in the beginning of the
fortnight. It was in the quarter, O Brahmana, that the Daityas were
routed and bound fast by the wind-god. And afflicted by a mighty tempest,
and breathing hard (as they fled), they at last laid themselves down in
this region to sleep (the sleep that knows no waking). Hither is that
mountain called Asta which is the cause of the evening twilight, and
which (daily) receiveth the sun lovingly turning towards it. It is from
this quarter that both Night and Sleep, issuing out at the close of day,
spread themselves, as if, for robbing all living creatures of half their
allotted periods of life. It was here that Sakra, beholding (his
stepmother) the goddess Diti lying asleep in a state of pregnancy, cut
off the foetus (into forty-nine parts), whence sprang the (forty-nine)
Maruts. It is towards this direction that the roots of Himavat stretch
towards the eternal Mandara (sunk in the ocean). By journeying for even a
thousand years one cannot attain to the end of those roots. It is in this
region that Surabhi (the mother of cows), repairing to the shores of the
extensive lake, adorned with golden lotuses, poureth forth her milk. Here
in the midst of the ocean is seen the headless trunk of the illustrious
Swarbhanu (Rahu) who is always bent upon devouring both sun and the moon.
Here is heard the loud chanting of the Vedas by Suvarnasiras, who is
invincible and of immeasurable energy, and whose hair is eternally green.
It is in this region that the daughter of Muni Harimedhas remained
transfixed in the welkin in consequence of Surya’s injunction couched in
the words--Stop, Stop. Here, O Galava, wind, and fire, and earth, and
water, are all free, both day and night, from their painful sensations.
It is from this region that the sun’s course begins to deviate from the
straight path, and it is in this direction that all the luminous bodies
(the constellations) enter the solar sphere. And having moved for
twenty-eight nights with the sun, they come out of the sun’s course to
move in accompaniment with the moon. It is in this region that the rivers
which always feed the ocean have their sources. Here, in the abode of
Varuna, are the waters of the three worlds. In this region is situate the
abode of Anarta, the prince of snakes. And here is the unrivalled abode
also of Vishnu, who is without beginning and without end. In this region
is also situate the abode of the great Rishi Kasyapa, the son of Maricha.
The western quarter is thus narrated to thee in course of telling thee of
the different points. Tell me now, O Galava, towards which side, O best
of regenerate persons, shall we go?”’”
SECTION CXI
“‘Garuda said, “O Brahmanas, since this quarter saveth from sin, and since
one attaineth to salvation here, it is for this saying (Uttarana) power
that it is called the north (uttara). And, O Galava, because the abode of
all the treasures of the north stretches in a line towards the east and
the west, therefore is the north sometimes called the central region
(madhyama). And, O bull among the twice-born, in this region that is
superior to all, none can live that is unamiable, or of unbridled
passions, or unrighteous. Hither, in the asylum, known by the name of
Vadari, eternally dwell Krishna who is Narayana’s self, and Jishnu that
most exalted of all male beings, and Brahman (the Creator). Hither, on
the breast of Himavat always dwelleth Maheswara endued with the
effulgence of the fire that blazeth up at the end of the Yuga. As
Purusha, he sporteth here with Prakriti (the universal mother). Except by
Nara and Narayana, he is incapable of being seen by the diverse classes
of Munis, the gods with Vasava at their head, the Gandharvas, the
Yakshas, and the Siddhas. Though invested with Maya, him the eternal
Vishnu alone, of a thousand heads and thousand legs, can behold. It was
in this region that Chandramas (the moon) was installed into the
sovereignty of the entire regenerate order. It was in this region, O thou
foremost of all acquainted with Brahma, that Mahadeva first receiving her
on his head, afterwards let (the sacred stream) Ganga fall from the
heavens to the world of men. It was here that the Goddess (Uma) underwent
her ascetic austerities from her desire of obtaining Maheswara (as her
Lord). It was in this region that Kama, the wrath (of Siva), Himavat, and
Uma, all together shone brilliantly. It was here, on the breast of
Kailasa, O Galava, that Kuvera was installed on the sovereignty of the
Rakshasas, the Yakshas, and the Gandharvas. It is in this region that
(Kuvera’s gardens called) Chitraratha lie, and it is here that the asylum
of (the Munis called the) Vaikhanasas is situate. It is here, O bull
among the twice-born, that the celestial stream called Mandakini, and the
mountain Mandara are to be seen. It is here that the gardens called
Saugandhi-kanaka are always guarded by the Rakshasas. Here are many
plains covered with grassy verdure, as also the plantain forest, and
those celestial trees called the Sautanakas. It is in this region, O
Galava, that the Siddhas, with souls ever under control and always
sporting at will, have their fit abodes, abounding with every object of
enjoyment. It is here that the seven Rishis with Arundhati may be seen.
It is here that the constellation Swati is to be seen, and it is here
that it first rises to the view. It is in this region that the Grandsire
Brahman dwelleth in the vicinity of Yajna (sacrifice embodied). It is in
this quarter that the sun, the moon, and the other luminaries are seen to
revolve regularly.”
“‘“It is in this region, O foremost of Brahmanas, that those illustrious
and truth-speaking Munis called by the name of Dharma, guard the source of
the Ganges. The origin and physical features and ascetic penances of
these Munis are not known to all. The thousand dishes they use for
serving the food offered in hospitality and the edibles also they create
at will, are all a mystery. The man, O Galava, that passeth beyond the
point guarded by these Munis, is certain, O foremost of Brahmanas, to
meet with destruction. None else, O bull among Brahmanas, save the divine
Narayana, and the eternal Nara called also Jishnu, succeeded in passing
beyond the point so guarded. It is in this region that the mountains of
Kailasa lie, the abode of Ailavila (Kuvera). It is here that the ten
Apsaras known by the name of Vidyutprabha had their origin. In covering,
O Brahmana, the three worlds with three steps in the sacrifice of Vali
(the Asura king), Vishnu had covered this whole northern region; and,
accordingly, there is a spot here called Vishnupada. And it is so called
after the footprint of Vishnu caused on that occasion. Here, in this
quarter, at a place called Usiravija, by the side of the golden lake,
king Marutta performed, O foremost of Brahmanas, a sacrifice. It is here
that the brilliant and shining gold mines of Himavat exhibit themselves
to the illustrious and regenerate Rishi Jimuta. And Jimuta gave away the
whole of that wealth to the Brahmanas. And having given it away, that
great Rishi solicited them to call it after his own name. And hence that
wealth is known by the name of the Jaimuta gold. Here, in this region, O
bull among Bharatas, the regents of the worlds, O Galava, every morning
and evening, proclaim, ‘What business of what person shall we do?’ It is
for these, O foremost of Brahmanas, and other incidents, that the
northern region is superior to all quarters. And because this region is
superior (uttara) to all, therefore, it is called the north (uttara). The
four regions have thus, O sire, been, one after another described to thee
in details. Towards which quarter then dost thou desire to go? I am
ready, O foremost of Brahmanas, to show thee all the quarters of the
earth!”’”
SECTION CXII
“‘Galava said, “O Garuda, O slayer of foremost snakes, O thou of beautiful
feathers, O son of Vinata, carry me, O Tarkhya, to the east where the two
eyes of Dharma are first opened. O, take me to the east which thou hast
first described, and whither, thou hast said, the gods are always
present. Thou hast said that thither both truth and virtue reside. I
desire to meet all the gods. Therefore, O younger brother of Aruna, take
me thither, so that I may behold the gods.”’
“Narada continued, ‘Thus addressed, the son of Vinata replied unto that
Brahmana saying, “Mount thou on my back.” And thereupon, the Muni Galava
rode on the back of Garuda. And Galava said, “Thy beauty, O devourer of
snakes, as thou proceedest, seemeth to be like that of the sun himself in
the morning, that maker of the day endued with a thousand rays. And, O
ranger of the skies, thy speed is so great that the very trees, broken by
the storm caused by the flapping of thy wings, seem to pursue thee in the
course. Thou seemest, O tenant of the welkin, to drag by the storm caused
by the wings, the very Earth with all the waters of her oceans, and with
all her mountains, woods and forests. Indeed, the tempest caused by the
motion of thy wings seems to continually raise into mid air the waters of
the sea, with all their fishes and snakes and crocodiles. I see fishes
possessed of similar faces, and Timis and Timingilas and snakes endued
with human faces, all crushed by the tempest raised by thy wings. My ears
are deafened by the roar of the deep. So stunned am I that I can neither
hear nor see anything. Indeed, I have forgotten my own purpose. Slacken
thy speed, O ranger of the sky, remembering the risk to a Brahmana’s
life. O sire, neither the sun, nor the cardinal points, nor the welkin
itself, is any longer perceptible to me. I see only a thick gloom around
me. The body is no longer visible to me. I see only thy two eyes, O
oviparous being, resembling two radiant gems. I cannot see either thy
body or my own. At every step, I behold sparks of fire emitted from thy
frame. Stop without delay these sparks of fire and extinguish the
dazzling radiance of thy eyes. O son of Vinata, slacken this exceeding
speed of thy course. O devourer of snakes, I have no business to go with
thee. Desist, O blessed one, I am unable to bear this speed of thine. I
have promised to give my preceptor eight hundred white steeds of lunar
effulgence, each having one ear black in hue. I see no way, O oviparous
being, of fulfilling my pledge. There is but one way that I can see, and
that is to lay down my own life. I have no wealth of my own, nor any
wealthy friend, nor can wealth, however immense, procure the
accomplishment of my object.”’
“Narada continued, ‘Unto Galava uttering these and many other words of
entreaty and sorrow, the son of Vinata, without slackening his speed,
laughingly replied, saying, “Thou hast little wisdom, O regenerate Rishi,
since thou wishest to put an end to thy own life. Death can never be
brought about by one’s effort. Indeed, Death is God himself. Why didst
thou not, before this, inform me of thy purpose? There are excellent
means by which all this may be accomplished. Here is this mountain called
Rishabha on the seaside. Resting here for some time and refreshing
ourselves with food, I will, O Galava, return.”’”
SECTION CXIII
“Narada said, ‘Alighting then on the peak of the Rishabha, the Brahmana
and the Bird beheld a Brahmana lady of the name of Sandili, engaged there
on ascetic penances. And Galava and Garuda both saluted her by bending
their heads, and worshipped her. And thereupon, the lady enquired after
their welfare and gave them seats. And having taken their seats, both of
them took the cooked food the lady offered them, after having first
dedicated it to the gods with Mantras. And having taken that food, they
laid themselves down on the ground and fell into a profound sleep. And
Garuda, from desire of leaving that place, upon awakening, found that his
wings had fallen off. Indeed, he had become like a ball of flesh, with
only his head and legs. And beholding him come to that plight, Galava
sorrowfully enquired, saying, “What is this condition that has overtaken
thee as the consequence of thy sojourn here? Alas, how long shall we have
to reside here? Hadst thou harboured any evil and sinful thought in thy
mind? It cannot, I am sure, be any trivial sin of which thou hast been
guilty.” Thus addressed, Garuda replied unto the Brahmana, saying,
“Indeed, O regenerate one, I entertained the thought of carrying away
this lady crowned with ascetic success from this spot to where the
Creator himself, the divine Mahadeva, the eternal Vishnu, and both Virtue
and Sacrifice personified, live together, for as I thought this lady
should live there. I shall now, from desire of doing myself good,
prostrate myself before this holy lady, and pray unto her, saying,--‘with
a heart full of pity, I had, indeed, entertained such a thought. Whether
I acted rightly or wrongly, even this was the wish, evidently against thy
own, that was cherished by me from my respect for thee. It behoveth thee,
therefore, to grant me forgiveness, from the nobility of thy heart.’” That
lady became gratified with that prince of birds and that bull of
Brahmanas. And addressing Garuda, she said, “Fear not, O thou of
beautiful feathers. Resume thy wings, and cast off thy fears. I was
contempted by thee, but know that I do not pardon contempt. That sinful
being who entertains contempt for me, would speedily fall away from all
blissful regions. Without a single inauspicious indication about me, and
perfectly blameless as I am, I have, in consequence of the purity of my
conduct, attained to high ascetic success. Purity of conduct beareth
virtue as its fruit. Purity of conduct beareth wealth as its fruit. It is
purity of conduct that bringeth on prosperity. And it is purity of
conduct that driveth away all inauspicious indications. Go thou, O
blessed prince of birds, whithersoever thou wishest, from this place.
Never entertain contempt for me, and take care that thou dost not
contempt women that may even be truly blamable. Thou shalt again be, as
before, invested with both strength and energy.” At these words of that
lady Garuda had his wings again, and they became even stronger than
before. And then with Sandili’s leave, Garuda with Galava on his back
took his departure. But they failed to find the kind of steeds they were
in search of. And it so happened that Viswamitra met Galava on the way.
And thereupon, that foremost of speakers addressed Galava in the presence
of Vinata’s son and said, “O regenerate one, the time is already come
when thou shouldst give me the wealth thou hadst promised me of thy own
accord. I do not know what thou mayst. I have waited so long. I will wait
for some time more. Seek thou the way by which thou mayst succeed (in the
matter of thy promise).” Hearing these words, Garuda addressed cheerless
Galava who was overwhelmed with sorrow, saying, “What Viswamitra said
unto thee before hath now been repeated in my presence. Come, therefore,
O Galava, best of Brahmanas, we will deliberate on the matter. Without
giving thy preceptor the whole of the wealth (promised by thee), thou
canst not even sit down.”’”
SECTION CXIV
“Narada said, ‘Garuda then, that foremost of winged beings, addressed the
cheerless Galava and said, “Because it is created by Agni, in the bowels
of the earth and augmented by Vayu, and because also the earth itself is
said to be Hiranmaya, therefore, is wealth called Hiranya. And because
wealth supports the world and sustains life, therefore, is it called
Dhana. It is for serving these ends that Dhana (wealth) exists from the
beginning in the three worlds. On that Friday, when either of the two
constellations--the Purvabhadra or the Uttarabhadra--is ascendant, Agni,
creating wealth by a fiat of his will, bestoweth it on mankind for the
increase of Kuvera’s stock. The wealth that is embowelled in the Earth is
guarded by the deities called the Ajaikapats and the Ahivradnas, and also
by Kuvera. Exceedingly difficult of attainment, that wealth, therefore, O
bull among Brahmanas, is rarely attained. Without wealth there is no
chance of thy acquisition of the promised steeds. Beg thou, therefore, of
some king born in the race of some royal sage, who may, without
oppressing his subjects, crown our suit with success. There is a king
born in the lunar race, that is my friend. We shall go to him, for he,
amongst all on Earth, hath great wealth. That royal sage is known by the
name of Yayati, and he is the son of Nahusha. His prowess is incapable of
being baffled. Solicited by thee in person, and urged by me, he will give
what we seek, for he hath immense wealth, equal unto what belongeth to
Kuvera, the lord of treasures. Even thus, by accepting a gift, O learned
one, pay off thy debt to thy preceptor.” Talking thus, and thinking upon
what was best to be done, Garuda and Galava together went to king Yayati,
who was then in his capital called Pratisthana. The king received them
hospitably and gave them excellent Arghya and water to wash their feet.
And the king then asked them the cause of their advent. And thereupon
Garuda answered, saying, “O son of Nahusha, this ocean of asceticism,
called Galava, is my friend. He had been, O monarch, a disciple of
Viswamitra for many thousand years. This holy Brahmana, when commanded by
Viswamitra to go away whithersoever he chose, addressed his preceptor at
that time, saying,--‘I desire to give something as preceptor’s fee.’
Knowing this one’s resources to be poor, Viswamitra did not ask for
anything. But when he was repeatedly addressed by this Brahmana on the
subject of the tutorial fee, the preceptor, under a slight accession of
wrath, said, ‘Give me eight hundred white steeds of good pedigree and of
lunar radiance, and each having one ear black in hue. If, O Galava, thou
desirest to give anything to thy preceptor, let this then be given!’ It
was thus that Viswamitra endued with wealth of asceticism said unto him
in anger. And this bull among Brahmanas is on that account smarting with
great grief. Unable to fulfil that command (of his preceptor), he hath
now come to take thy shelter. O tiger among men, accepting this as alms
from thee, and filled once more with cheerfulness, he will, after paying
his preceptor’s debt, devote himself again to serve ascetic penances. A
royal Rishi as thou art, and, therefore, endued with wealth of asceticism
of thy own, this Brahmana, by giving thee a portion of his wealth of
asceticism, will make thee richer in wealth of that kind. As many hairs,
O lord of men, as there are on a horse’s body, so many regions of bliss,
O ruler of Earth, are attained by him that giveth away a horse in gift.
This one is as fit to accept a gift as thou art to make a gift. Let
therefore, thy gift in this instance be like milk deposited in a
conch-shell.”’”
SECTION CXV
“Narada said, ‘Thus addressed by Suparna in excellent words fraught with
truth, that performer of thousand sacrifices, that foremost of givers,
that liberal ruler of all the Kasis, the lord Yayati, revolving those
words in his mind and reflecting on them coolly, and seeing before him
his dear friend, Tarkshya, and that bull among Brahmanas, Galava, and
regarding the alms sought as an indication, highly praiseworthy, of
(Galava’s) ascetic merit, and in view particularly of the fact that those
two came to him having passed over all the kings of the Solar race, said,
“Blessed is my life today, and the race also in which I am born, hath,
indeed, been blessed today. This very province also of mine hath equally
been blessed by thee, O sinless Tarkshya. There is one thing, however, O
friend, that I desire to say unto thee, and that is, I am not so rich now
as thou thinkest, for my wealth hath suffered a great diminution. I
cannot, however, O ranger of the skies, make thy advent here a fruitless
one. Nor can I venture to frustrate the hopes entertained by this
regenerate Rishi. I shall, therefore, give him that which will accomplish
his purpose. If one having come for alms, returneth disappointed, he may
consume the (host’s) race. O son of Vinata, it is said that there is no
act more sinful than that of saying, ‘I have nothing’--and thus
destroying the hope of one that cometh, saying, ‘Give.’ The disappointed
man whose hopes have been killed and his object not accomplished, can
destroy the sons and grandsons of the person that faileth to do him good.
Therefore, O Galava, take thou this daughter of mine, this perpetrator of
four families. In beauty, she resembleth a daughter of the celestials.
She is capable of prompting every virtue. Indeed, owing to her beauty,
she is always solicited (at my hands) by gods and men, and Asuras. Let
alone twice four hundred steeds each with a black ear, the kings of the
earth will give away their whole kingdoms as her dower. Take thou,
therefore, this daughter of mine, named Madhavi. My sole desire is that I
may have a daughter’s son by her.” Accepting that daughter in gift, Galava
then, with Garuda, went away, saying, “We will again see thee”. And they
took that maiden with them. And Galava’s oviparous friend addressed him,
saying, “The means have at last been obtained whereby the steeds may be
obtained.” And saying this, Garuda went away to his own abode, having
obtained Galava’s permission. And after the prince of birds had gone,
Galava, with that maiden in his company, began to think of going to some
one among the kings who would be able to give (fit) dower for the maiden.
And he first thought of that best of kings, Haryyaswa of Ikshaku’s race,
who ruled at Ayodhya, was endued with great energy, possessed of a large
army consisting of four kinds of forces, had a well-filled treasury and
abundance of corn, and who was dearly loved by his subjects, and who
loved the Brahmanas well. Desirous of offspring, he was living in quiet
and peace, and engaged in excellent austerities. And the Brahmana Galava,
repairing unto Haryyaswa, said, “This maiden, O king of kings, will
increase the family of her husband by bringing forth offspring. Accept
her from me, O Haryyaswa, as thy wife, by giving me a dower. I will tell
thee what dower thou shalt have to give. Hearing it, settle what thou
shalt do.”’”
SECTION CXVI
“Narada said, ‘That best of monarchs, king Haryyaswa, after reflecting
for a long while and breathing a long and hot sigh about the birth of a
son, at last said, “Those six limbs[16] that ought to be high are high in
this maiden. Those seven, again, that ought to be slender are slender in
her. Those three, again, which ought to be deep are deep in her. And
lastly, those five that ought to be red are red in her. It seems that she
is worth being looked at by even the gods and the Asuras, and is
accomplished in all the arts and sciences. Possessed of all auspicious
signs, she will certainly bring forth many children. She is even capable
of bringing forth a son who may become an emperor. Having regard to my
wealth, tell me, O foremost of Brahmanas, what should be her dower.”
Galava said, “Give me eight hundred steeds, born in a good country, of
lunar whiteness, and each with one ear black in hue. This auspicious and
large-eyed maiden will then become the mother of thy sons, like the
fire-stick becoming the genetrix of fire.”’
“Narada continued, ‘Hearing these words, that royal sage, king Haryyaswa,
filled with sorrow, but blinded by lust, addressed Galava, that foremost
of Rishis, saying, “I have only two hundred steeds about me of the kind
wanted by thee, although of other kinds all worthy of sacrifice, I have
many thousand moving about (in my dominions). O Galava, I desire to beget
only one son upon this damsel. Kindly grant this request of mine.”
Hearing these words of the king, that damsel said unto Galava, “A reciter
of Brahma granted me a boon that I would after each delivery, be a maiden
again. Give me away, therefore, to this king, accepting his excellent
steeds. In this way, full eight hundred steeds may be obtained by thee
from four kings in succession, and I also may have four sons. Collect
thou the wealth intended for thy preceptor, in this way. Even this is
what I think. It depends, however, on thee, O Brahmana, as to how thou
shouldst act.” Thus addressed by that maiden, the Muni Galava said these
words unto king Haryyaswa, “O Haryyaswa, O best of men, accept this
damsel for a fourth part of the dower that I have settled, and beget only
one son upon her.” Taking then that maiden and worshipping Galava, the
king in due time and place had by her a son of the kind wished for. And
the son so born came to be called by the name of Vasumanas. Richer than
all the wealthy kings of the earth, and resembling one of the Vasus
themselves he became a king and giver of great wealth.
“‘After some time, intelligent Galava came back and approaching the
delighted Haryyaswa, said unto him, “Thou hast, O king obtained a son.
Indeed, this child is like the sun himself in splendour. The time hath
come, O foremost of men, for me to go to some other king for alms.”
Hearing these words, Haryyaswa who was even truthful in speech and steady
in acts of manliness, and remembering that the balance of six hundred
steeds could not be made up by him, gave Madhavi back to Galava. And
Madhavi also, abandoning that blazing, kingly prosperity, and once more
becoming a maiden, followed the footsteps of Galava. And Galava too,
saying, “Let the steeds remain with thee,” then went, accompanied by the
maiden, to king Divodasa.’”
SECTION CXVII
“Narada said, ‘Galava then, addressing Madhavi, said, “The ruler of the
Kasis is an illustrious king known by the name of Divodasa. He is the son
of Bhimasena, is endued with great prowess, and is a mighty sovereign. O
blessed maiden, we are now going to him. Follow me slowly and grieve not.
That ruler of men is virtuous and devoted to truth and hath his passions
under control.”’
“Narada continued, ‘When the muni came before that king he was received
with due hospitality by the latter. Galava, then, began to urge the
monarch for begetting a child. Thus addressed, Divodasa said, “I heard of
all this before. Thou needest not speak much, O Brahmana. I may tell
thee, O best of Brahmanas, that as soon as I heard of this matter, my
heart was set upon it. This also is a mark of great honour to me that
passing over all other kings thou hast come to me. Without doubt, thy
object will be gained. In the matter of the steeds, O Galava, my wealth
is like that of king Haryyaswa. I shall, therefore, beget only one royal
son upon this maiden.” Hearing these words, that best of Brahmanas gave
that damsel unto the king, and the king, thereupon, duly wedded her. And
the royal sage then sported with her, as Surya with Prabhavati, Agni with
Swaha, Vasava with Sachi, Chandra with Rohini, Yama with Urmila, Varuna
with Gauri, Kuvera with Riddhi, Narayana with Lakshmi, Sagara with
Jahnavi, Rudra with Rudrani, the Grandsire with Saraswati, Vasishtha’s
son Saktri with Adrisyanti, Vasishtha with Arundhati (called also
Akshamala), Chyavana with Sukanya, Pulastya with Sandhya, Agastya with
the princess of Vidarbha Lopamudra, Satyavan with Savitri, Bhrigu with
Puloma, Kasyapa with Aditi, Richika’s son Jamadagni with Renuka, Kusika’s
son Viswamitra with Himavati, Vrihaspati with Tara, Sukra with Sataprava,
Bhumipati with Bhumi, Pururavas with Urvasi, Richika with Satyavati, Manu
with Saraswati, Dushyanta with Sakuntala, the eternal Dharma with Dhriti,
Nala with Damayanti, Narada, with Satyavati, Jaratkaru with Jaratkaru,
Pulastya with Pratichya, Urnayus with Menaka, Tumvuru with Rambha, Vasuki
with Satasirsha, Dhananjaya with Kamari, Rama with the princess of Videha
Sita, or Janardana with Rukmini. And unto king Divodasa, that sporting
with and taking delight in her, Madhavi bore a son named Pratardana. And
after she had borne him a son, the holy Galava came to Divodasa at the
appointed time, and said unto him, “Let the maiden come with me, and let
the steeds also thou art to give me remain with thee, for I desire to go
elsewhere, O ruler of Earth, for dower.” Thus addressed, the virtuous
king Divodasa, who was devoted to truth, thereupon, gave back the maiden
to Galava at the appointed time.’”
SECTION CXVIII
“Narada said, ‘The illustrious Madhavi, faithful to her promise,
abandoning that prosperity and once more becoming a maiden, followed the
footsteps of the Brahmana Galava. And Galava, whose heart was set upon
the accomplishment of his own business, reflecting upon what he should do
next then went to the city of the Bhojas for waiting upon king Usinara.
And arrived before that king of unbaffled prowess, Galava addressed him,
saying, “This maiden will bear thee two royal sons. And, O king,
begetting upon her two sons equal unto the Sun and the Moon, thou mayst
attain all thy objects both here and hereafter. As her dower, however, O
thou that art conversant with every duty, thou shalt have to give me four
hundred steeds of lunar splendour, each having ear black of hue. This
effort of mine for obtaining the steeds is only on account of my
preceptor, otherwise I myself have nothing to do with them. If thou art
able to accept (my terms), do as I bid thee without any hesitation. O
royal sage, thou art now childless. Beget, O king, a couple of children.
With offspring so begot as a raft, save they Pitris and thyself also. O
royal sage, he that hath fruit in the shape of offspring to enjoy, never
falleth from heaven. Nor hath such a person to go to that frightful hell
whither the childless are doomed to go.” Hearing these and other words of
Galava, king Usinara, replied unto him, saying, “I have heard what thou,
O Galava, hast said. My heart also is inclined to do thy bidding. The
Supreme Ordainer, however, is all-powerful. I have only two hundred
steeds of the kind indicated by thee, O best of Brahmanas. Of other
kinds, I have many thousands moving about in my dominions. I will, O
Galava, beget only one son upon her, by treading the path that hath been
told by others such as Haryyaswa and Divodasa. I will act after their
manner in the matter of the dower. O best of Brahmanas, my wealth exists
for only my subjects residing in the city and the country, and not for my
own comforts and enjoyment. That king, O virtuous one, who giveth away
for his own pleasure the wealth that belongeth to others, can never earn
virtue or fame. Let this maiden, endued with the radiance of a celestial
girl, be presented to me. I will accept her for begetting only one
child.” Hearing these and many other words that Usinara spoke, that best
of Brahmanas, Galava, then applauded the monarch and gave him the maiden.
And making Usinara accept that damsel, Galava went into the woods. And
like a righteous man enjoying the prosperity (won by his deeds), Usinara
began to sport with and enjoy that damsel in valleys and dales of
mountains by fountains and falls of rivers, in mansions, delightful
chambers, variegated gardens, forests and woods, agreeable places, and
terraces of houses. And, in due time, was born unto him a son of the
splendour of the morning sun, who afterwards became an excellent king,
celebrated by the name Sivi. And after the birth of that son, the
Brahmana Galava came to Usinara, and taking back from him the maiden
went, O king, to see the son of Vinata.’”
SECTION CXIX
“Narada said, ‘Seeing Galava, Vinata’s son smilingly addressed him,
saying, “By good luck it is, O Brahmana, that I behold thee successful.”
Galava, however, hearing the words spoken by Garuda informed him that a
fourth part of the task was still unfinished. Garuda then, that
foremost of all speakers, said unto Galava, “Do not make any endeavour
(to obtain the remaining two hundred), for it will not succeed. In days
of yore, Richika sought at Kanyakuyja Gadhi’s daughter, Satyavati, for
making her his wife. Thereupon Gadhi, O Galava, addressing the Rishi,
said, ‘O holy one, let a thousand steeds of lunar brightness, each with
one ear black of hue, be presented to me.’ Thus requested, Richika said,
‘So be it’. And then wending his way to the great mart of steeds
(Aswatirtha) in Varuna’s abode, the Rishi obtained what he sought and
gave them unto the king. Performing a sacrifice then of the name of
Pundarika, that monarch gave away those steeds (as Dakshina) unto the
Brahmanas. The three kings to whom thou hadst applied had purchased those
horses from the Brahmanas, each to the number of two hundred. The
remaining four hundred, O best of Brahmanas, while being transported over
the river, were taken by the Vitasta.[17] Therefore, O Galava, thou canst
never have that which is not to be had. Do thou then, O virtuous one,
present unto Viswamitra this maiden as an equivalent for two hundred
steeds, along with the six hundred thou hast already obtained. Thou wilt
then, O best of Brahmanas, be freed from thy grief and crowned with
success.” Galava then, saying, “So be it,” and taking with him both the
maiden and the steeds, went with Garuda in his company unto Viswamitra.
And arrived in his presence, Galava said, “Here are six hundred steeds of
the kind demanded by thee. And this maiden is offered as an equivalent
for the remaining two hundred. Let all these be accepted by thee. Upon
this maiden have been begotten three virtuous sons by three royal sages.
Let a fourth, foremost of all, be begotten upon her by thee. And thus let
the number of steeds, eight hundred, be regarded by thee as full, and let
me also, being freed from thy debt, go and practise ascetic penances as I
list.” Viswamitra then, beholding Galava in the company of the bird, and
that highly beautiful maiden, said, “Why, O Galava, didst thou not give
me this maiden before? Four sons then, sanctifiers of my race, would all
have been mine alone. I accept this maiden of thine for begetting upon
her one son. As regards the steeds, let them graze in my asylum.” Saying
this, Viswamitra of great effulgence began to pass his time happily with
her. And Madhavi bore him a son of the name of Ashtaka. And as soon as
that son was born, the great Muni Viswamitra addressed him to both virtue
and profit, and gave him those six hundred steeds. Ashtaka then went to a
city, bright as the city of Soma. And Kusika’s son Viswamitra also having
made over the damsel to his disciple, himself went into the woods. And
Galava also, with his friend Suparna, having in this way succeeded in
giving his preceptor the fee he had demanded, with a cheerful heart
addressed that maiden and said, “Thou hast borne a son who is exceedingly
charitable, and another who is exceedingly brave, and a third who is
devoted to truth and righteousness, and yet another who is a performer of
great sacrifices. O beautiful maiden, thou hast, by these sons, saved not
only thy father, but four kings and myself, also. Go now, O thou of
slender waist.” Saying this, Galava dismissed Garuda that devourer of
snakes, and returning the maiden unto her father himself went into the
woods.’”
SECTION CXX
“Narada said, ‘King Yayati then, desirous again of disposing of his
daughter in Swayamvara, went to a hermitage on the confluence of the
Ganga and the Yamuna, taking Madhavi with him on a chariot, her person
decked with garlands of flowers. And both Puru and Yadu followed their
sister to that sacred asylum. And in that spot was assembled a vast
concourse of Nagas and Yakshas and human beings, of Gandharvas and
animals and birds, and of dwellers of mountains and trees and forests,
and of many inhabitants of that particular province. And the woods all
around that asylum were filled with numerous Rishis resembling Brahman
himself. And while the selection had commenced of husband, that maiden of
the fairest complexion, passing over all the bridegrooms there assembled,
selected the forest as her lord. Descending from her chariot and saluting
all her friends, the daughter of Yayati went into the forest which is
always sacred, and devoted herself to ascetic austerities. Reducing her
body by means of fasts of various kinds and religious rites and rigid
vows, she adopted the deer’s mode of life. And subsisting upon soft and
green grass-blades, resembling the sprouts of lapis lazuli and which were
both bitter and sweet to the taste, and drinking the sweet, pure, cool,
crystal, and very superior water of sacred mountain-streams, and
wandering with the deer in forests destitute of lions and tigers, in
deserts free from forest-conflagration, and in thick woods, that maiden,
leading the life of a wild doe, earned great religious merit by the
practice of Brahmacharya austerities.
“‘(Meanwhile) king Yayati, following the practice of kings before him,
submitted to the influence of Time, after having lived for many thousands
of years. The progeny of two of his sons--those foremost of men--Puru and
Yadu, multiplied greatly, and in consequence thereof, Nahusha’s son won
great respect both in this and the other world. O monarch, dwelling in
heaven, king Yayati, resembling a great Rishi, became an object of much
regard, and enjoyed the highest fruits of those regions. And after many
thousands of years had passed away in great happiness, on one occasion
while seated among the illustrious royal sages and great Rishis, king
Yayati, from folly, ignorance, and pride, mentally disregarded all the
gods and Rishis, and all human beings. Thereat the divine Sakra--the
slayer of Vala--at once read his heart. And those royal sages also
addressed him saying, “Fie, fie.” And beholding the son of Nahusha, the
questions were asked, “Who is this person? What king’s son is he? Why is
he in heaven? By what acts hath he won success? Where did he earn ascetic
merit? For what hath he been known here? Who knoweth him?” The dwellers of
heaven, thus speaking of that monarch, asked one another these questions
about Yayati, that ruler of men. And hundreds of heaven’s charioteers,
and hundreds of those that kept heaven’s gates, and of those what were in
charge of heaven’s seats, thus questioned, all answered, “We do not know
him.” And the minds of all were temporarily clouded, so that none
recognised the king and thereupon the monarch was soon divested of his
splendour.’”
SECTION CXXI
“Narada said, ‘Removed from his place and pushed away from his seat with
heart trembling in fear, and consumed by burning remorse, with his
garlands dimmed in lustre and his knowledge clouded, shorn of his crown
and bracelets, with head swimming and every limb relaxed divested of
ornaments and robes, incapable of being recognised, sometimes not seeing
the other residents of heaven, filled with despair, and his understanding
a perfect blank, king Yayati fell headlong towards the earth. And before
the king fell down, he thought within himself, “What inauspicious and
sinful thought was entertained by me in consequence of which I am hurled
from my place?” And all the kings there, as also the Siddhas and the
Apsaras, laughed at seeing Yayati losing his hold, and on the point of
falling down. And soon, O king, at the command of the king of the gods,
there came a person whose business it was to hurl down those whose merits
were exhausted. And coming there, he said unto Yayati, “Extremely
intoxicated with pride, there is none whom thou hast not disregarded. In
consequence of this thy pride, heaven is no longer for thee. Thou
deservest not a residence here, O son of a king. Thou art not recognised
here, go and fall down.” Even thus the celestial messenger spoke unto
him. Nahusha’s son then said, repeating the words three times, “If fall I
must, let me fall amongst the righteous.” And saying this, that foremost
of persons that had won high regions by their acts, began to think of the
particular region whereon he should fall. Beholding meanwhile four mighty
kings, viz., Pratardana, Vasumanas, Sivi, the son of Usinara, and
Ashtaka, assembled together in the woods of Naimisha, the king fell
amongst them. And those monarchs were then engaged in gratifying the lord
of the celestials by performance of the sacrifice known by the name of
Vajapeya. And the smoke arising from their sacrificial altar reached the
very gates of heaven. And the smoke that rose thus, looked like a river
connecting both the earth and the heaven. And it resembled the sacred
stream Ganga while descending from heaven to earth. And smelling that
smoke and guiding his course by it, Yayati, the lord of the universe,
descended on the earth. And the king thus fell amongst those four lions
among rulers, who were all endued with great beauty, who were foremost of
all the performers of sacrifices, who were, indeed, his own relatives,
and who resembled the four regents of the four quarters, and looked like
four mighty sacrificial fires. And thus, in consequence of the exhaustion
of his merits, the royal sage Yayati fell amongst them. And beholding him
blazing with beauty, those kings asked him, saying, “Who art thou? Of
what race, country, or city art thou? Art thou a Yaksha, or a god, a
Gandharva, or a Rakshasa? Thou does not seem to be a human being. What
object hast thou in view?” Thus questioned, Yayati answered, “I am the
royal sage Yayati. Fallen am I from heaven in consequence of the
expiration of my virtue. Having desired to fall amongst the righteous, I
have fallen amongst you.” The kings then said, “O foremost of persons,
may that wish of thine, be realized. Accept thou our virtues and the
fruits of all our sacrifices.” Yayati replied saying, “I am not a
Brahmana competent to accept a gift. On the other hand, I am a Kshatriya.
Nor is my heart inclined towards lessening the virtues of others.”’
“Narada continued, ‘About this time, Madhavi, in course of her
purposeless wanderings, came there. Beholding her, those monarchs saluted
her and said, “What object hast thou in coming here? What command of
thine shall we obey? Thou deservest to command us, for all of us are thy
sons, O thou that art endued with wealth of asceticism!” Hearing these
words of theirs, Madhavi was filled with delight and approaching then her
father, she reverentially saluted Yayati. And touching the heads of all
her sons, that lady engaged in ascetic austerities said to her father,
“Being my sons these all are thy daughter’s sons, O king of kings. They
are not strangers to thee. These will save thee. The practice is not new,
its origin extends to antiquity. I am thy daughter Madhavi, O king,
living in the woods after the manner of the deer. I also have earned
virtue. Take thou a moiety. And because, O king, all men have a right to
enjoy a portion of the merits earned by their offspring, it is for this
that they desire to have daughter’s sons. Even this was the case with
thyself, O king (when thou madest me over to Galava).” At these words of
their mother, those monarchs saluted her, and bowing down unto also their
maternal grandsire, repeated those very words in a loud, incomparable,
and sweet voice, and making, as it were, the whole earth resounded
therewith, in order to rescue that maternal grandsire of theirs who had
fallen down from heaven. And at that time Galava also came there, and
addressing Yayati, said, “Accepting an eighth part of my ascetic
austerities, ascend thou to heaven again.”’”
SECTION CXXII
“Narada said, ‘As soon as that bull among men, king Yayati was recognised
by those virtuous persons, he rose again to heaven, without having had to
touch the surface of the earth. And he regained his celestial form and
had all his anxieties entirely dispelled. And he rose again, decked with
celestial garlands and robes, adorned with celestial ornaments, sprinkled
with celestial scents, and furnished with heavenly attributes, and
without having been compelled to touch the earth with his feet.
Meanwhile, Vasumanas who was celebrated in the world for his liberality,
first addressing the king, uttered these words in a loud voice, “The
merit that I have won on earth by my unblamable conduct towards men of
all orders, I give unto thee. Be it all thine, O king. The merit that one
winneth by liberality and forgiveness, the merit that is mine in
consequence of the sacrifices I have performed, let all that also be
thine.” After this, Pratardana, that bull among Kshatriyas, said, “Ever
devoted to virtue as also to war, the fame that hath here been mine as a
Kshatriya, in consequence of the appellation of hero (by which I am
known),--be that merit thine.” After this, Sivi, the intelligent son of
Usinara, said these sweet words, “Unto children and women in jest,
danger, or calamity, in distress, or at dice, I have never spoken a
falsehood. By that truth which I never sacrificed ascend thou to heaven.
I can, O king, give up all objects of desire and enjoyment, my kingdom,
yea, life itself, but truth I cannot give up. By that truth, ascend thou
to heaven; that truth for which Dharma, that truth for which Agni, that
truth for which he of a hundred sacrifices, have each been gratified with
me, by that truth ascend thou to heaven.” And lastly, the royal sage
Ashtaka, the offspring of Kusika’s son and Madhavi, addressing Nahusha’s
son Yayati who had performed many hundreds of sacrifices, said, “I have,
O lord, performed hundreds of Pundarika, Gosava and Vajapeya sacrifices.
Take thou the merit of these. Wealth, gems, robes, I have spared nothing
for the performance of sacrifices. By that truth ascend thou to heaven.”
And that king thereupon leaving the earth, began to ascend towards
heaven, higher and higher, as those daughter’s sons of his, one after
another, said those words unto him. And it was thus that those kings by
their good acts, speedily saved Yayati, who had been hurled from heaven.
It was thus that those daughter’s sons born in four royal lines, those
multipliers of their races, by means of their virtues, sacrifices, and
gifts, caused their wise maternal grandfather to ascend again to heaven.
And those monarchs jointly said, “Endued with the attributes of royalty
and possessed of every virtue, we are, O king, thy daughter’s sons! (By
virtue of our good deeds) ascend thou to heaven.”’”
SECTION CXXIII
“Narada said, ‘Sent back to heaven by those righteous kings,
distinguished by the liberality of their sacrificial presents, Yayati
possessed of daughter’s sons, dismissed them and reached the celestial
regions. Attaining to the eternal region obtained through the merit of
his daughter’s sons, and adorned by his own deeds, Yayati, bathed in a
shower of fragrant flowers and hugged by perfumed and delicious breezes,
blazed forth with great beauty. And cheerfully, received back into heaven
with sounds of cymbals, he was entertained with songs and dances by
various tribes of Gandharvas and Asuras. And diverse celestial and royal
Rishis and Charanas began to pay their adorations to him. And deities
worshipped him with an excellent Arghya and delighted him with other
honours. And after he had thus regained heaven and tranquillity of heart,
and had once more become freed from anxiety, the Grandsire, gratifying
him by his words said, “Thou hadst earned the full measure of virtue by
thy earthly deeds, and this region (that thou hadst won) is eternal, as
thy deeds are in heaven. Thou hadst, however, O royal sage, destroyed thy
acquisition by thy vanity alone, and thereby covered the hearts of all
the denizens of heaven with darkness in consequence of which none of them
could recognise thee. And since thou couldst not be recognised, thou wert
hurled hence! Saved once more by the love and affection of thy daughter’s
sons, thou hast once more arrived here, and regained this unchangeable,
eternal, sacred, excellent, stable, and indestructible region won before
by thy own deeds.” Thus addressed, Yayati said, “O holy one, I have a
doubt, which, it behoveth thee, to dispel. O Grandsire of all the worlds,
it behoveth me not to ask any one else. Great was my merit, augmented by
a (virtuous) rule over my subjects for many thousands of years and won by
innumerable sacrifices and gifts. How could merit (so great) be exhausted
so soon in consequence of which I was hurled hence? Thou knowest, O holy
one, that the regions created for me were all eternal. Why were all those
regions of mine destroyed, O thou of great effulgence?” The Grandsire
answered, saying, “Thy merit, augmented by a (virtuous) rule over thy
subjects for many thousands of years and won by innumerable sacrifices
and gifts, was exhausted by only one fault, in consequence of which thou
wert hurled (from this region). That fault, O king of kings, was thy
vanity for which thou hadst become an object of contempt with all the
residents of heaven. O royal sage, this region can never be rendered
eternal by vanity, or pride of strength, or malice, or deceitfulness, or
deception. Never disregard those that are inferior, or superior, or in
the middle station. There is not a greater sinner than he who is consumed
by the fire of vanity. Those men that will converse upon this fall and
re-ascension of thine, will, without doubt, be protected even if
overtaken by calamity.”’
“Narada continued, ‘O monarch, even such was the distress into which
Yayati fell in consequence of vanity, and such was the distress into
which Galava fell owing to his obstinacy. They that desire their own good
should listen to friends that wish them well. Obstinacy should never be
entertained, for obstinacy is always the root of ruin. For this reason, O
son of Gandhari, forsake vanity and wrath. O hero, make peace with the
sons of Pandu. Avoid anger, O king, that which is given away, that which
is done, the austerities that are practised, the libations that are
poured on fire, not one of these is ever destroyed or suffereth any
diminution. None else, again, enjoyeth the fruits of these save he that
is their agent. He that succeedeth in understanding this truly superior
and excellent history, that is approved by persons of great learning as
well as by those that are freed from anger and lust, and that is enforced
by various references to scriptures and reason, obtaineth a knowledge of
virtue and profit and desire, and enjoyeth the sovereignty of the whole
world!’”
SECTION CXXIV
“Dhritarashtra said, ‘O holy one, it is even so as thou, O Narada,
sayest. My wish also is precisely such, but, O holy one, I have no power
(to carry them out)!’”
Vaisampayana continued, “The Kuru king, having said these words unto
Narada, then addressed Krishna and said, ‘Thou hast, O Kesava, told me
that which leadeth to heaven, what is beneficial to the world, consistent
with virtue, and fraught with reason. I am not, however, O sire,
independent. Duryodhana never doth what is agreeable to me. Do thou,
therefore, O mighty-armed Krishna, O best of persons, strive to persuade
that foolish and wicked son of mine, who disobeyeth my commands. O
mighty-armed one, he never listeneth to the beneficial words, O
Hrishikesa, of Gandhari, or of wise Vidura, or of other friends headed by
Bhishma, all of whom seek his good. Do thou, therefore, thyself counsel
that crooked, senseless, and wicked-souled prince, of evil disposition
and sinful heart. By doing this, O Janardana, thou shalt have done that
noble act which a friend should ever do.’ Thus addressed, he of Vrishni’s
race, conversant with the truths of virtue and profit, approached nearer
to the ever-wrathful Duryodhana and said unto him these sweet words, ‘O
Duryodhana, O best of the Kurus, listen to these words of mine, uttered
especially for thy good, as also, O Bharata, for that of thy followers.
Thou art born in a race that is distinguished for its great wisdom. It
behoveth thee to act righteously as I indicate. Possessed of learning and
endued with excellent behaviour, thou art adorned with every excellent
quality. They that are born in ignoble families, or are wicked-souled,
cruel, and shameless, they only, O sire, act in the way that seemeth
acceptable to thee. In this world, the inclinations of those only that
are righteous seem to be consistent with the dictates of virtue and
profit. The inclinations, however, of those that are unrighteous seem to
be perverse. O bull of Bharata’s race, the disposition that thou art
repeatedly manifesting is of that perverse kind. Persistence in such
behaviour is sinful, frightful, highly wicked, and capable of leading to
death itself. It is besides, causeless, while, again, thou canst not, O
Bharata, adhere to it long. If by avoiding this which is productive only
of woe, thou wilt achieve thy own good, if, O chastiser of foes, thou
wilt escape from the sinful and disreputable deeds of thy brothers,
followers, and counsellors. Then, O tiger among men, make peace, O bull
among the Bharatas, with the sons of Pandu who are all endued with great
wisdom and great bravery with great exertion and great learning an all of
whom have their souls under complete control. Such conduct will be
agreeable to and conducive to the happiness of Dhritarashtra who is
endued with great wisdom, of grandsire (Bhishma), Drona, the high-souled
Kripa, Somadatta, wise Vahlika, Aswatthaman, Vikarna, Sanjaya,
Vivinsati, and of many of thy kinsmen, O chastiser of foes, and many of
thy friends also. The whole world, O sire, will derive benefit from that
peace. Thou art endued with modesty, born in a noble race, hast learning
and kindness of heart. Be obedient, O sire, to the commands of thy
father, and also of thy mother, O bull of Bharata’s race. They that are
good sons always regard that to be beneficial which their fathers
command. Indeed, when overtaken by calamity, every one recollects the
injunctions of his father. Peace with the Pandavas, O sire, recommends
itself to thy father. Let it, therefore, O chief of the Kurus, recommend
itself to thee also with thy counsellors. That mortal who having listened
to the counsels of friends and doth not act according to them, is consumed
at the end by the consequences of his disregard, like him who swalloweth
the fruit called Kimpaka. He that from folly doth not accept beneficial
counsels, unnerved by procrastination and unable to attain his object, is
obliged to repent at last. He, on the other hand, who having listened to
beneficial counsels accepteth them at once, abandoning his opinion,
always winneth happiness in the world. He that rejects the words of
well-meaning friends, regarding those words as opposed to his interest,
but accepts words that are really so opposed, is soon subjugated by his
foes. Disregarding the opinions of the righteous he that abideth by the
opinions of the wicked, soon maketh his friends weep for him in
consequence of his being plunged into distress. Forsaking superior
counsellors he that seeketh the advice of inferior ones, soon falleth
into great distress and succeedeth not in saving himself. That companion
of the sinful, who behaveth falsely and never listeneth to good friends,
who honoureth strangers but hateth those that are his own, is soon, O
Bharata, cast off by the Earth. O bull of Bharata’s race, having
quarrelled with those (the sons of Pandu), thou seekest protection from
others viz., those that are sinful, incapable, and foolish. What other
man is there on earth besides thee, who, disregarding kinsmen, that are
all mighty charioteers, and each of whom resembleth Sakra himself, would
seek protection and aid from strangers? Thou hast persecuted the sons of
Kunti, from their very birth. They have not been angry with thee, for the
sons of Pandu are indeed virtuous. Although thou hast behaved deceitfully
towards the Pandavas from their very birth, yet, O mighty-armed one,
those distinguished persons have acted generously towards thee. It
behoveth thee, therefore, O bull of Bharata’s race, to act towards those
principal kinsmen of thine with equal generosity. Do not yield thyself to
the influence of wrath. O bull of Bharata’s race, the exertions of the
wise are always associated with virtue, profit, and desire. If, indeed,
all these three cannot be attained, men follow at least virtue and
profit. If, again, these three are pursued separately, it is seen that
they that have their hearts under control, choose virtue; they that are
neither good nor bad but occupy a middle station, choose profit, which is
always the subject of dispute; while they that are fools choose the
gratification of desire. The fool that from temptation giveth up virtue
and pursueth profit and desire by unrighteous means, is soon destroyed by
his senses. He that speaketh profit and desire, should yet practise
virtue at the outset, for neither profit nor desire is (really)
dissociated from virtue. O king, it hath been said that virtue alone is
the cause of the three, for he that seeketh the three, may, by the aid of
virtue alone, grow like fire when brought into contact with a heap of dry
grass. O bull of Bharata’s race, thou seeketh, O sire, by unrighteous
means this extensive empire, flourishing with prosperity and well-known
to all the monarchs of the earth. O king, he that behaveth falsely
towards those that live and conduct themselves righteously, certainly
cutteth down his own self, like a forest with an axe. One must not seek
to confound his understanding whose overthrow one doth not like, for, if
one’s understanding is confounded, one can never devote his attention to
what is beneficial. One that hath his soul under control never, O
Bharata, disregardeth anybody in the three worlds,--no, not even the
commonest creature, far less those bulls among men, the sons of Pandu. He
that surrendereth himself to the influence of anger loseth his sense of
right and wrong. Rank growth must always be cut off. Behold, O Bharata,
this is the proof. At present, O sire, union with the sons of Pandu is
better for thee than thy union with the wicked. If thou makest peace with
them, thou mayst obtain the fruition of all thy wishes. O best of kings,
while enjoying the kingdom that has been founded by the Pandavas, thou
seekest protection from others, disregarding the Pandavas themselves.
Reposing the cares of thy state on Dussasana, Durvisaha, Karna, and
Suvala’s son, thou desirest the continuance of thy prosperity, O Bharata.
These, however, are far inferior to the Pandavas in knowledge, in virtue,
in capacity for acquiring wealth, and in prowess. Indeed, O Bharata, (let
alone the four I have mentioned) all these kings together, with thee at
their head, are incapable of even looking at the face of Bhima, when
angry, on the field of battle. O sire, this force consisting of all the
kings of the earth is, indeed, at thy elbow. There are also Bhishma, and
Drona, and this Karna, and Kripa, and Bhurisrava, and Somadatta, and
Aswatthaman, and Jayadratha. All these together are incapable of fighting
against Dhananjaya. Indeed, Arjuna is incapable of being vanquished in
battle even by all the gods, Asuras, men, and Gandharvas. Do not set thy
heart for battle. Seest thou the man in any of the royal races of the
earth, who having encountered Arjuna in battle can return home safe and
sound? O bull of Bharata’s race, what advantage is there in a universal
slaughter? Show me a single man who will defeat that Arjuna, by defeating
whom alone victory may be thine? Who will encounter that son of Pandu in
battle, who had vanquished all the celestials with the Gandharvas,
Yakshas and Pannagas at Khandavaprastha? Then also the marvellous account
that is heard of what happened at Virata’s city, touching that encounter
between one and many, is sufficient proof of this. Hopest thou to
vanquish in battle Arjuna who when excited with rage is invincible,
irresistible, ever-victorious, and undeteriorating. Arjuna, that hero, who
gratified the God of gods, Siva himself in fight? With myself again as
his second when that son of Pritha will rush to the field of battle
against an enemy, who is there that is competent to challenge him then?
Can Purandara himself do so? He that would vanquish Arjuna in battle
would support the Earth on his arms, consume in rage the whole population
of the Earth, and hurl the very gods from heaven. Look at thy sons, thy
brothers, kinsmen, and other relatives. Let not these chiefs of Bharata’s
race all perish on thy account. Let not the race of Kauravas be
exterminated or reduced. O king, let not people say that thou art the
exterminator of thy race and the destroyer of its achievements. Those
mighty car-warriors, the Pandavas (if peace be made) will install thee as
the Yuvaraja, and thy father Dhritarashtra, that lord of men, as the
sovereign of this extensive empire. Do not, O sire, disregard the
prosperity that is awaiting thee and is sure to come. Giving to the sons
of Pritha half the kingdom, win thou great prosperity. Making peace with
the Pandavas and acting according to the counsels of thy friends, and
rejoicing with them, thou art sure to obtain what is for thy good for
ever and ever.’”
SECTION CXXV
Vaisampayana said, “Hearing, O bull of Bharata’s race, these words of
Kesava, Bhishma, the son of Santanu, then said unto vindictive
Duryodhana, ‘Krishna hath spoken to thee, desirous of bringing about peace
between kinsmen. O sire, follow those counsels, and do not yield to the
influence of wrath. If thou dost not act, O sire, according to the words
of the high-souled Kesava, neither prosperity, nor happiness nor what is
for thy good, wilt thou ever have. The mighty-armed Kesava, O sire, hath
said unto thee what is consistent with virtue and profit. Accept thou
that object, and do not, O king, exterminate the population of the earth.
This resplendent prosperity of the Bharatas amongst all the kings of the
earth, thou wilt, during the very life of Dhritarashtra, destroy through
thy wickedness, and thou wilt also, through this arrogant disposition of
thine, deprive thyself with all thy counsellors, sons, brothers, and
kinsmen, of life, if, O thou foremost of Bharata’s race, thou
transgressest the words of Kesava, thy father, and of wise Vidura,--words
that are consistent with truth and fraught with benefit to thyself. Be
not the exterminator of thy race, be not a wicked man, let not thy heart
be sinful, do not tread the path of unrighteousness. Do not sink thy
father and mother into an ocean of grief.’ After Bhishma had concluded,
Drona also said these words unto Duryodhana, who, filled with wrath, was
then breathing heavily, ‘O sire, the words that Kesava hath spoken unto
thee are fraught with virtue and profit. Santanu’s son Bhishma also hath
said the same. Accept those words, O monarch. Both of them are wise,
endued with great intelligence, with souls under control, desirous of
doing what is for thy good, and possessed of great learning. They have
said what is beneficial. Accept their words, O king, O thou possessed of
great wisdom, act according to what both Krishna and Bhishma have said. O
chastiser of foes, do not, from delusion of understanding, disregard
Madhava. They that are always encouraging thee, are unable to give thee
victory. During the time of battle they will throw the burthen of
hostility on other’s necks. Do not slaughter the Earth’s population. Do
not slay thy sons and brothers. Know that host is invincible in the midst
of which are Vasudeva and Arjuna. If, O Bharata, thou dost not accept the
truthful words of thy friends, Krishna and Bhishma, then, O sire, thou
wilt surely have to repent. Arjuna is even greater than what Jamadagni’s
son hath described him to be. As regards Krishna, the son of Devaki, he
is incapable of being resisted by even the gods. O bull of Bharata’s
race, what use is there in telling thee what is really conducive to thy
happiness and good? Everything hath now been said unto thee. Do what thou
wishest. I do not wish to say anything more unto thee, O foremost of
Bharata’s race.’”
Vaisampayana continued, “After Drona had ceased, Vidura also, otherwise
called Kshattri, casting his eyes on Duryodhana, said unto that
vindictive son of Dhritarashtra, ‘O Duryodhana, O bull of Bharata’s race,
I do not grieve for thee. I grieve, however, for this old couple, viz.,
Gandhari and thy father. Having thee, of wicked soul for their protector
(of whom they will shortly be deprived), they will have to wander without
anybody to look after them, and deprived also of friends and counsellors,
like a pair of birds shorn of their wings. Having begotten such a wicked
son who is the exterminator of his race, alas, these two will have to
wander over the earth in sorrow, subsisting on alms.’ After this, king
Dhritarashtra, addressing Duryodhana, seated in the midst of his brothers
and surrounded by all the kings, said, ‘Listen, O Duryodhana, to what the
high-souled Sauri hath said. Accept those words which are eternal, highly
beneficial and conducive to what is for thy highest good. With the aid of
this Krishna of faultless deeds, we amongst all the kings, are sure to
have all our cherished objects. Firmly united by Kesava, be reconciled, O
sire, with Yudhishthira. Seek thou this great good of the Bharatas like
unto an august ceremony of propitiation. Through Vasudeva’s agency, bind
thyself closely with the Pandavas. I think, the time for that is come. Do
not let the opportunity pass away. If, however, thou disregardest Kesava,
who from a desire of achieving what is for good, is soliciting thee to
make peace, then victory will never be thine.’”
SECTION CXXVI
Vaisampayana said, “Hearing these words of Dhritarashtra, both Bhishma
and Drona who sympathised with the old king, again addressed disobedient
Duryodhana and said, ‘As yet the two Krishnas are not accoutred in mail,
as yet Gandiva resteth inactive, as yet Dhaumya doth not consume the
enemy’s strength by pouring libations on the war-fire, as yet that mighty
bowman Yudhishthira, having modesty for his ornament, doth not cast angry
glances on thy troops, so let hostility cease. As yet that mighty bowman,
Bhimasena, the son of Pritha, is not seen stationed in the midst of his
division, so let hostility cease. As yet Bhimasena, doth not, mace in
hand, stalk on the field of battle, grinding (hostile) divisions, so let
peace be made with the Pandavas. As yet Bhima doth not, with his
hero-slaying mace, make the heads of warriors fighting from the backs of
elephants roll on the field of battle, like the palmyra-fruits in the
season of their ripening, so let hostility cease. As yet Nakula, and
Sahadeva, Dhrishtadyumna of Prishata’s race, and Virata, and Sikhandin,
and Sisupal’s son, accoutred in mail and all well-versed in arms, do not
penetrate thy ranks, like huge crocodiles penetrating the deep, and pour
their arrowy showers, so let hostility cease. As yet fierce-winged shafts
do not fall upon the delicate bodies of the assembled kings, so let
hostility cease. As yet fierce weapons made of iron and steel, shot
unerringly by mighty bowmen well-skilled in arms, endued with lightness
of hand and capable of hitting howsoever long distance, do not penetrate
the breasts of warriors, smeared with sandal and other fragrant unguents,
and adorned with golden garlands and gems, so let hostility cease. Let
that elephant among kings, Yudhishthira the Just, receive thee with an
embrace while thou salutest him bending thy head. O bull of Bharata’s
race, let that king, distinguished for the liberality of his sacrificial
presents, place on thy shoulder that right arm of his, the palm of which
beareth the marks of the banner and the hook. Let him, with hands
begemmed and red, adorned with fingers, pat thy back while thou art
seated. Let the mighty-armed Vrikodara, with shoulder broad as those of
the sala tree, embrace thee, O bull of Bharata’s race, and gently
converse with thee for peace. And, O king, saluted with reverence by
those three, viz., Arjuna and the Twins, smell thou their heads and
converse with them affectionately. And beholding thee united with thy
heroic brothers--the sons of Pandu--let all these monarchs shed tears of
joy. Let the tidings of this cordial union be proclaimed in the cities of
all the kings. Let the Earth be ruled by thee with feelings of brotherly
affection (in thy bosom), and let thy heart be freed from the fever (of
jealousy and wrath).’”
SECTION CXXVII
Vaisampayana said, “Hearing in that assembly of the Kurus these words
that were disagreeable to him, Duryodhana replied unto the mighty-armed
Kesava of great fame, saying. ‘It behoveth thee, O Kesava, to speak after
reflecting on all circumstances. Indeed, uttering such harsh words, thou,
without any reason, findest fault with me alone, addressed regardfully as
thou always art by the sons of Pritha, O slayer of Madhu. But dost thou
censure me, having surveyed the strength and weakness (of both sides)?
Indeed, thyself and Kshattri, the King, the Preceptor, and the Grandsire,
all reproach me alone and not any other monarch. I, however, do not find
the least fault in myself. Yet all of you, including the (old) king
himself, hate me. O repressor of foes, I do not, even after reflection,
behold any grave fault in me, or even, O Kesava, any fault however minute.
In the game at dice, O slayer of Madhu, that was joyfully accepted by
them, the Pandavas were vanquished and their kingdom was won by Sakuni.
What blame can be mine as regards that? On the other hand, O slayer of
Madhu, the wealth that was won from the Pandavas then, was ordered by me,
to be returned unto them. It cannot, again, O foremost of victors, be any
fault of ours that the invincible Pandavas, were defeated once again at
dice and had to go to the woods. Imputing what fault to us, do they
regard us as their enemies? And, O Krishna, though (really) weak, why do
the Pandavas yet so cheerfully seek a quarrel with us, as if they were
strong? What have we done to them? For what injury (done to them) do the
sons of Pandu, along with the Srinjayas, seek to slaughter the sons of
Dhritarashtra? We shall not in consequence of any fierce deed, or
(alarming) word (of theirs), bow down to them in fear, deprived of our
senses. We cannot bow down to Indra himself, let alone the sons of Pandu.
I do not, O Krishna, see the man, observant of Kshatriya virtues, who
can, O slayer of foes, venture to conquer us in battle. Let alone the
Pandavas, O slayer of Madhu, the very gods are not competent to vanquish
Bhishma, Kripa, Drona and Karna, in battle. If, O Madhava, we are, in the
observance of the practices of our order, cut off with weapons in battle,
when our end comes, even that will lead us to heaven. Even this, O
Janardana, is our highest duty as Kshatriyas, viz., that we should lay
ourselves down on the field of battle on a bed of arrows. If, without
bowing to our enemies, ours be the bed of arrows in battle, that, O
Madhava, will never grieve us. Who is there, born in a noble race and
conforming to Kshatriya practices, that would from fear bow to an enemy,
desirous only of saving his life? Those Kshatriyas that desire their own
good, accept regardfully this saying of Matanga, viz., that (as regards a
Kshatriya), one should always keep himself erect, and never bow down, for
exertion alone is manliness; one should rather break at the knots than
bend. A person like me should only bow down to the Brahmanas for the sake
of piety, without regarding anybody else. (As regards persons other than
Brahmanas), one should, as long as one lives, act according to Matanga’s
saying. Even this is the duty of Kshatriyas; even this is ever my
opinion. That share in the kingdom which was formerly given them by my
father shall never again, O Kesava, be obtainable by them as long as I
live. As long, O Janardana, as king Dhritarashtra liveth, both ourselves
and they, sheathing our weapons, O Madhava, should live in dependence on
him. Given away formerly from ignorance or fear, when I was a child and
dependent on others, the kingdom, O Janardana, incapable of being given
away again, shall not, O delighter of Vrishni’s race, be obtainable by
the Pandavas. At present, O Kesava of mighty arms, as long as I live,
even that much of our land which may be covered by the point of a sharp
needle shall not, O Madhava, be given by us unto the Pandavas.’”
SECTION CXXVIII
Vaisampayana said, “Reflecting (for a moment), with eyes red in anger,
he, of Dasarha’s race, addressing Duryodhana in that assembly of the
Kurus, then said these words, ‘Wishest thou for a bed of heroes? Verily,
thou shalt have it, with thy counsellors. Wait (for a short while), a
great slaughter will ensue. Thou thinkest, O thou of little
understanding, that thou hast committed no offence against the Pandavas?
Let the (assembled) monarchs judge. Grieved at the prosperity of the
high-souled Pandavas, thou conspirest, O Bharata, with Suvala’s son about
the gambling match. O sire, how could those virtuous, honest, and
superior kinsmen of thine (otherwise) engage in such a wicked act with
the deceitful Sakuni? O thou that art endued with great wisdom, gambling
robs even the good of their understanding, and as regards the wicked,
disunion and dire consequence spring from it. It was thou who hadst
devised with thy wicked counsellors, that terrible source of calamity in
the form of the gambling match, without consulting with persons of
righteous behaviour. Who else is there, capable of insulting a brother’s
wife in the way thou didst or of dragging her into the assembly and
addressing her in language thou hadst used towards Draupadi? Of noble
parentage, and endued with excellent behaviour, and dearer to them than
their very lives, the queen-consort of Pandu’s sons was treated even thus
by thee. All the Kauravas know what words were addressed in their
assembly by Dussasana unto those chastisers of foes,--the sons of
Kunti,--when they were about to set out for the woods. Who is there
capable of behaving so wretchedly towards his own honest kinsmen, that
are ever engaged in the practice of virtue, that are untainted by
avarice, and that are always correct in their behaviour? Language such as
becomes only those that are heartless and despicable, was frequently
repeated by Karna and Dussasana and also by thee. Thou hadst taken great
pains to burn to death, at Varanavata, the sons of Pandu with their
mother, while they were children, although that effort of thine was not
crowned with success. After this, the Pandavas with their mother were
obliged to live for a long while, concealed in the town of Ekachakra in
the abode of a Brahmana. With poison, with snakes and cords, thou hadst,
by every means, sought the destruction of the Pandavas, although none of
thy designs was successful. With such feelings when thou hadst always
acted towards them so deceitfully, how canst thou say that thou hast not
offended against the high-souled Pandavas? Thou art not, O sinful man,
willing to give them their paternal share in the kingdom, although they
are begging it of thee. Thou shalt have to give it them, this, when
divested of prosperity, thou shalt be laid low. Having, like a heartless
fellow, done innumerable wrongs to the Pandavas and behaved so
deceitfully towards them, thou seekest now to appear in a different garb.
Though repeatedly solicited by thy parents, by Bhishma, Drona, and
Vidura, to make peace, thou dost not yet, O king, make peace. Great is
the advantage in peace, O king, both to thyself and Yudhishthira. Peace,
however, does not recommend itself to thee. To what else can it be due,
but to thy loss of understanding? Transgressing the words of thy friends,
thou canst never attain to what is for thy benefit. Sinful and
disreputable is that act, which thou, O king, art about to do.’”
Vaisampayana continued, “While he, of Dasarha’s race, was saying this,
Dussasana addressed vindictive Duryodhana and said unto him these words
in the midst of the Kurus, ‘If, O king, thou dost not willingly make peace
with the Pandavas, verily the Kauravas will bind thee (hand and foot) and
make over thee to the son of Kunti. Bhishma, and Drona, and thy (own)
father, O bull amongst men, will make over us three, viz., Vikartana’s
son, thyself, and myself, to the Pandavas!’”
Vaisampayana continued, “Hearing these words of his brother,
Dhritarashtra’s son, wicked, shameless, disobedient, disrespectful, and
vain Suyodhana, breathing heavily like a great snake rose up from his
seat in anger, and disregarding Vidura, and Dhritarashtra and the great
king Vahlika, and Kripa, and Somadatta, and Bhishma, and Drona, and
Janardana, in fact, all of them, went out of the court. And beholding
that bull among men leave the court, his brother and all his counsellors,
and all the kings, followed him. And seeing Duryodhana rise and leave the
court in anger with his brothers, Santanu’s son, Bhishma said, ‘The
enemies of that person, who, abandoning both virtue and profit, followeth
the impulses of wrath, rejoice on beholding him plunged into distress at
no distant date. This wicked son of Dhritarashtra, this one unacquainted
with the true means (of accomplishing his objects), this fool that is
wrongly vain of his sovereignty, obeyeth only the dictates of wrath and
avarice. I see also, O Janardana, that the hour of all those Kshatriyas
is arrived, for all those kings, from delusion, have with their
counsellors followed Duryodhana.’ Hearing these words of Bhishma, the
lotus-eyed hero of Dasarha’s race, possessed of great powers, addressing
all those (that were still there) headed by Bhishma and Drona, said,
‘Even this is great transgression, of which all the elders of the Kuru
race are becoming guilty, for they do not forcibly seize and bind this
wicked king in the enjoyment of sovereignty. Ye chastiser of foes, I
think the time hath come for doing this. If this is done, it may still be
productive of good. Listen to me, ye sinless ones. The words I will speak
will soon lead to beneficial results, if, indeed, ye Bharatas, ye accept
what I say in consequence of its recommending itself to you. The wicked
son, of ill-regulated soul, of the old Bhoja king, having usurped his
father’s sovereignty during the latter’s life-time, subjected himself to
death. Indeed, Kansa, the son of Ugrasena, abandoned by his relatives,
was slain by me in a great encounter, from desire of benefiting my
kinsmen. Ourselves with our kinsmen then, having paid due honours to
Ugrasena, the son of Ahuka, installed that extender of Bhoja’s kingdom on
the throne. And all the Yadavas and Andhakas and the Vrishnis, abandoning
a single person, viz., Kansa for the sake of their whole race, have
prospered and obtained happiness. O king, when the gods and Asuras were
arrayed for battle and weapons were upraised for striking, the lord of
all creatures, Parameshthin said thus (something which applies to the
case at hand). Indeed, O Bharata, when the population of the worlds was
divided into two parties and was about to be slaughtered, the divine and
holy Cause of the universe, viz., the Creator, said, “The Asuras and the
Daityas with the Danavas will be vanquished, and the Adityas, the Vasus,
the Rudras and other dwellers of heaven will be victorious. Indeed, the
gods, and Asuras, and human beings, and Gandharvas, and Snakes, and
Rakshasas, will in rage slaughter one another in this battle.” Thinking
so, the Lord of all creatures, Parameshthin, commanded Dharma, saying,
“Binding fast, the Daityas and the Danavas, make them over to Varuna.”
Thus addressed, Dharma, at the command of Parameshthin, binding the
Daityas and the Danavas, made them over to Varuna. And Varuna, the Lord
of the waters, having bound those Danavas, with Dharma’s noose, as also
with his own, keepeth them within the depths of the ocean, always
guarding them carefully. Binding in the same way Duryodhana and Karna and
Sakuni, the son of Suvala, and Dussasana, make them over to the Pandavas.
For the sake of a family, an individual may be sacrificed. For a village,
a family may be sacrificed. For the sake of a province, a village may be
sacrificed. And lastly, for the sake of one’s self, the whole earth may
be sacrificed. O monarch, binding Duryodhana fast, make peace with the
Pandavas. O bull among Kshatriyas, let not the whole Kshatriya race be
slaughtered on thy account.’”
SECTION CXXIX
Vaisampayana said, “Hearing these words of Krishna, king Dhritarashtra
lost no time in addressing Vidura, who was conversant with all dictates
of virtue. And the king said, ‘Go, O child, unto Gandhari, possessed of
great wisdom and foresight and bring her hither. With her I will solicit
this wicked-hearted (son of mine). If she can pacify this wicked wretch,
of evil heart, we may yet be able to act according to the words of our
friend Krishna. It may be that speaking words in recommendation of peace,
she may yet succeed in pointing out the right path to this fool,
afflicted by avarice and having wicked allies. If she can dispel this
great and dreadful calamity (about to be) occasioned by Duryodhana, it
will then conduce to the attainment and preservation of happiness and
peace for ever and ever.’ Hearing these words of the king, Vidura, at
Dhritarashtra’s command, brought (thither) Gandhari, possessed of great
foresight. And Dhritarashtra then addressed Gandhari and said, ‘Behold, O
Gandhari, this thy son of wicked soul, transgressing all my commands, is
about to sacrifice both sovereignty and life in consequence of his lust
for sovereignty. Of wicked soul and little understanding, he hath, like
one of uncultivated mind, left the court, with his sinful counsellors,
disregarding his superiors and setting at naught the words of his
well-wishers.’”
Vaisampayana said, “Hearing these words of her husband, that princess of
great fame, Gandhari, desirous of what was highly beneficial, said these
words, ‘Bring hither, without loss of time, that kingdom-coveting, sick
son of mine. He that is of uncultivated heart and sacrificeth both virtue
and profit, doth not deserve to govern a kingdom. For all that, however,
Duryodhana, who is destitute of humility hath, by every means, obtained a
kingdom. Indeed, O Dhritarashtra, thou so fond of thy son, art very much
to be blamed for this, for knowing well his sinfulness, thou followest
yet his counsel. That son of thine, completely possessed by lust and
wrath is now the slave of delusion, and is, therefore, incapable, O king,
of being now forcibly turned back by thee. Thou art now reaping the
fruit, O Dhritarashtra, of having made over the kingdom to an ignorant
fool of wicked soul, possessed by avarice and having wicked counsellors.
Why is the king indifferent (today) to that disunion, which is about to
take place between persons related so closely? Indeed, beholding thee
disunited with those that are thy own, thy enemies will laugh at thee.
Who is there that would use force for getting over that calamity, O king,
which can be overcome by conciliation and gift?’”
Vaisampayana continued, “Kshattri then, and at Dhritarashtra’s command,
and of his mother’s also, once more caused vindictive Duryodhana to enter
the court. Expectant of his mother’s words, the prince re-entered the
court, with eyes red as copper from wrath, and breathing heavily as a
snake. And beholding her son, who was treading in a wrong path, enter the
court, Gandhari rebuked him severely and said these words for bringing
about peace.”
“Gandhari said, ‘O Duryodhana, attend, O dear son, to these words of mine
that are beneficial to thee as also to all thy followers,--words that
thou art competent to obey and that will conduce to thy happiness. O
Duryodhana, obey thou the words of thy well-wishers, those words, viz.,
which that best of the Bharatas--thy father--and Bhishma, and Drona, and
Kripa, and Kshattri, have spoken. If thou makest peace, thou wouldst by
that render homage to Bhishma, to thy father, to me, and to all thy
well-wishers with Drona at their head. O thou of great wisdom, nobody, O
best of the Bharatas, succeedeth by his own desire alone in acquiring and
keeping or enjoying a kingdom. One that hath not his senses under
control, cannot enjoy sovereignty for any length of time. He that hath
his soul under control and is endued with great intelligence, can rule a
kingdom. Lust and wrath wean away a man from his possessions and
enjoyments. Conquering these foes first, a king bringeth the earth under
his subjection. Sovereignty over men is a great thing. Those that are of
wicked souls may easily desire to win a kingdom, but they are not
competent to retain a kingdom (when won). He that desireth to obtain
extensive empire must bind his senses to both profit and virtue, for if
the senses are restrained, intelligence increaseth, like fire that
increaseth when fed with fuel. If not controlled, these can even slay
their possessor, like unbroken and furious horses, capable of killing an
unskilful driver. One that seeketh to conquer his counsellors without
conquering his own self, and to conquer foes without conquering his
counsellors, is soon vanquished himself and is ruined. He who conquereth
his own self first, taking it for a foe, will not seek in vain to conquer
his counsellors and enemies afterwards. Prosperity worshippeth greatly
that person who hath conquered his senses and his counsellors, who
inflicteth punishments on transgressors, who acteth after deliberation,
and who is possessed of wisdom. Lust and wrath that dwell in the body are
deprived of their strength by wisdom, like a couple of fishes ensnared in
a net with close holes. Those two in consequence of which the gods shut
the gates of heaven against one, who freed from worldly propensities is
desirous of going thither, are excited by lust and wrath. That king who
knoweth well how to conquer lust and wrath and avarice and boastfulness
and pride, can own the sovereignty of the whole earth. That king who is
desirous of gaining wealth and virtue and vanquishing his enemies, should
always be engaged in controlling his passions. Influenced by lust, or
from wrath, he that behaveth deceitfully towards his own kinsmen or
others, can never win many allies. Uniting thyself with those chastisers
of foes--the heroic sons of Pandu--who are all endued with great wisdom,
thou canst, O son, enjoy the earth in happiness. What Bhishma, the son of
Santanu, and that mighty car-warrior, Drona, have told thee is, O son,
quite true,--Krishna and Dhananjaya are invincible. Seek thou, therefore,
the protection of this mighty-armed one, this one that is not worried by
exertion, for if Kesava becometh gracious, both sides will be happy. That
man, who is not obedient to the wishes of wise and learned friends,
always seeking his prosperity, only gladdeneth his enemies. O son, there
is no good in battle, no virtue, no profit. How can it bring happiness
then? Even victory is not always certain. Do not set thy heart,
therefore, on battle. O thou of great wisdom, Bhishma and thy father and
Vahlika (formerly) gave unto the Pandavas their share (of the kingdom)
from fear. O chastiser of foes, never think of disunion with them. Thou
beholdest today the fruit of that (peaceful) cession in the fact of thy
sovereignty over the whole earth, with all its thorns removed by those
heroes. Give, O chastiser of foes, unto the son of Pandu what is their
due. If thou wishest to enjoy, with the counsellors even half (the
empire), let their share then be given unto them. Half the earth is
sufficient to yield the means of support unto thee and thy counsellors.
By acting according to the words of thy well-wishers, thou wilt, O
Bharata, win great fame. A quarrel with the sons of Pandu who are all
endued with prosperity, who have their souls under complete control, who
are possessed of great intelligence and have conquered their passions,
will only divest thee of thy great prosperity. Dispelling the wrath of
all thy well-wishers, rule thou thy kingdom as becometh thee, giving, O
bull of Bharata’s race, unto the sons of Pandu the share that belongeth
to them. O son, persecution of the sons of Pandu for full thirteen years
hath been enough. Augmented by lust and wrath, quench (that fire) now, O
thou of great wisdom. Thou that covetest the wealth of the Pandavas are
not a match for them, nor this Suta’s son, who is exceedingly wrathful,
nor this thy brother Dussasana. Indeed, when Bhishma and Drona and Kripa
and Karna and Bhimasena and Dhananjaya and Dhrishtadyumna will be
enraged, the population of the earth will be exterminated. Under the
influence of wrath, do not, O son, exterminate the Kurus. Let not the
wide earth be destroyed for thy sake. Of little understanding as thou
art, thou thinkest that Bhishma, and Drona, and Kripa, all others will
fight (for thee) with all their might. That will never happen, for as
regards these, that are endued with self-knowledge, their affection
towards the Pandavas and yourselves is equal. If for the sake of the
sustenance they have obtained from the king (Dhritarashtra), they consent
to yield up their very lives, they will not yet be able to cast angry
glances upon king Yudhishthira. It is never seen in this world that men
acquire wealth by avarice. Give up thy avarice then, O son, and desist, O
bull of Bharat’s race.’”
SECTION CXXX
Vaisampayana said, “Disregarding these words of grave import, spoken by
his mother, Duryodhana went away, in anger, from that place to the
presence of wicked persons. And wending away from the court, the Kuru
prince began to consult with Suvala’s royal son, Sakuni, most clever in
dice. And this was the resolution which Duryodhana and Karna and Suvala’s
son Sakuni, with Dussasana as their fourth, arrived at, ‘This Janardana,
quick in action, seeketh, with the king Dhritarashtra and Santanu’s son,
to seize us first. We, however, shall forcibly seize this tiger among
men, Hrishikesa, first, like Indra forcibly seizing Virochana’s son
(Vali). Hearing that this one of Vrishni’s race hath been seized, the
Pandavas will lose their heart and become incapable of exertion, like
snakes whose fangs have been broken. This mighty-armed one is, indeed,
the refuge and protection of them all. If this grantor of wishes, this
bull of all the Satwatas, be confined, the Pandavas with the Somakas will
become depressed and incapable of any exertion. Therefore, disregarding
Dhritarashtra’s cries, we will seize even here this Kesava, who is quick
in action, and then fight with the foe.’ After those sinful men of wicked
souls had come to this sinful resolution, highly intelligent Satyaki,
capable of reading the heart by signs, soon came to know of it. And
because of that knowledge, he soon issued out of the court, accompanied
by Hridika’s son (Kritavarman). And Satyaki addressed Kritavarman,
saying, ‘Array the troops soon. And accoutred in mail and with thy troops
arrayed for battle, wait thou at the entrance of the court, till I
represent this matter unto Krishna, unwearied by exertion.’ Saying this,
that hero re-entered the court, like a lion entering a mountain-cave. And
he (first) informed the high-souled Kesava and then Dhritarashtra, and
then Vidura of that conspiracy. And having informed them of that
resolution, he laughingly said, ‘These wicked men intended to commit an
act here, that is disapproved by the good from consideration of virtue,
profit, and desire. They will, however, never be able to actually achieve
it. These fools of sinful souls assembled together, these wretches
overwhelmed by lust, anger and yielding themselves up to wrath and
covetousness, are about to perpetrate a highly unbecoming deed. Those
wretches of little understanding and desirous of seizing the lotus-eyed,
are like idiots and children desiring to seize a blazing fire by means of
their garments.’ Hearing these words of Satyaki, Vidura, endued with
great foresight, said these words unto the mighty-armed Dhritarashtra in
the midst of the Kurus, ‘O king, O chastiser of foes, the hour of all thy
sons is come, for they are endeavouring to perpetrate a highly infamous
act, however incapable they may be of actually accomplishing it. Alas,
united together they desire to vanquish this younger brother of Vasava,
and seize this lotus-eyed one. Indeed, encountering this tiger among men,
this invincible and irresistible one, they will all perish like insects
in a blazing fire. If Janardana wisheth, he can send all of them, even if
they fight in a body, unto the abode of Yama, like an enraged lion
dispatching a herd of elephants. He will, however, never do any such
sinful and censurable act. This best of persons, of unfading glory, will
never deviate from virtue.’ After Vidura had said these words, Kesava,
casting his eyes on Dhritarashtra, said in the midst of those
well-meaning persons, who listen to others’ words, ‘O king, if these
(men) desire to chastise me by using violence, permit them to chastise
me. O monarch, as regards my chastising them, for I dare chastise all of
them together that are so excited with rage, I will not, however,
perpetrate any sinful and censurable act. Coveting the possessions of the
Pandavas, thy sons will lose their own. If they desire to perpetrate such
a deed, Yudhishthira’s object will then be (easily) accomplished, for,
this very day, O Bharata, seizing these with all that follow them, I can
make them over to the sons of Pritha. What is there that is difficult of
attainment by me? I will not, however, O Bharata, commit in thy presence,
O great monarch, any such censurable deed, that can proceed only from
wrath and a sinful understanding. Let it be, O king, as this Duryodhana
desireth. I give permission, O monarch, to all thy sons to do it.’
“Hearing these words (of Kesava), Dhritarashtra addressed Vidura saying,
‘Quickly bring hither sinful Duryodhana, who is so covetous of
sovereignty, with his friends, counsellors, brothers, and followers. I
shall see if indeed, making one more effort I can bring him to the right
path.’
“Thus addressed by Dhritarashtra, Kshattri once more caused unwilling
Duryodhana to enter the court with his brothers, and surrounded by the
kings (that followed him). King Dhritarashtra then addressed Duryodhana,
surrounded by Karna and Dussasana and all those kings, saying, ‘O wretch
of accumulated sins, having for thy allies men of despicable acts,
infamous is the deed that thou, uniting with sinful friends, seekest to
do. Of little understanding, thou infamy of thy race, one like thee
alone can seek to do an act so infamous and disapproved by the good,
however impossible it may be of being actually achieved. Uniting with
sinful allies, wishest thou to chastise this invincible and irresistible
one of eyes like lotus-leaves? Like a child wishing to have the moon,
seekest thou, O fool, to do what cannot be done by the very gods, headed
by Vasava with all their strength? Knowest thou not, that Kesava is
incapable of being withstood in battle by gods and men and Gandharvas and
Asuras and Uragas? Like the wind which none can seize of being seized
with his hands, like the moon which no hand can reach, like the Earth
which none can support on his head, Kesava is incapable by force.’
“After Dhritarashtra had said these words, Vidura (casting) his eyes on
Duryodhana, addressed that vindictive son of Dhritarashtra, saying, ‘O
Duryodhana, listen now to these words of mine. At the gates of Saubha,
that foremost of monkeys, known by the name of Dwivida, covered Kesava
with a mighty shower of stones. Desirous of seizing Madhava by putting
forth all his prowess and exertion, he did not yet succeed in seizing
him. Seekest thou to apprehend that Kesava by force? When Sauri went to
Pragjyotisha, Naraka with all the Danavas succeeded not in seizing him
there. Seekest thou to seize him by force? Slaying that Naraka in battle,
he brought away (from his city) a thousand damsels and married them all,
according to the ordinance. In the city of Nirmochana, six thousand
mighty Asuras failed to seize him with their nooses. Seekest thou to
seize that Kesava by force? While only a child, he slew Putana and two
Asuras assuming the shape of birds, and O bull of Bharata’s race, he held
up the mountains of Govardhana (on his little finger) for protecting the
kine (from a continuous rain). He hath also slain Aristha, and Dhenuka
and Chanura of great strength, and Aswaraja, and Kansa, the doer of evil.
He hath slain Jarasandha, and Vakra, and Sisupala of mighty energy, and
Vana in battle, and numerous other kings also have been slain by him. Of
immeasurable might, he vanquished king Varuna and also Pavaka (Agni), and
on the occasion of bringing (down from the celestial regions) the
(heavenly flower called) Parijata, he defeated the lord of Sachi himself.
While floating on the vast deep, he slew Madhu and Kaitabha, and in
another birth he slew Hayagriva (Horse-necked). He is the maker of
everything but is himself made by none. He is the Cause of all power.
Whatever Sauri wisheth, he accomplisheth without any effort. Knowest thou
not sinless Govinda, of terrible prowess and incapable of deterioration?
This one, resembling an angry snake of virulent poison, is the
never-ending source of energy. In seeking to use violence towards
Krishna, endued with mighty arms and unwearied by exertion, thou wilt,
with all thy followers, perish like an insect falling into fire.’”
SECTION CXXXI
Vaisampayana said, “After Vidura had said this, Kesava, that slayer of
hostile divisions, endued with great energy, addressed Dhritarashtra’s
son, Duryodhana, and said, ‘From delusion, O Suyodhana, thou regardest me
to be alone, and it is for this, O thou of little understanding, that
thou seekest to make me a captive after vanquishing me by violence. Here,
however, are all the Pandavas and all the Vrishnis and Andhakas. Here are
all the Adityas, the Rudras, and the Vasus, with all the great Rishis.’
Saying this Kesava, that slayer of hostile heroes burst out into a loud
laughter. And as the high-souled Sauri laughed, from his body, that
resembled a blazing fire, issued myriads of gods, each of lightning
effulgence, and not bigger than the thumb. And on his forehead appeared
Brahman, and on his breast Rudra. And on his arms appeared the regents of
the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the
Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And
myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same
measure and form, issued thence. And from his two arms issued Sankarshana
and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama
stood on his left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty
weapons upraised. And on his diverse arms were seen the conch, the
discus, the mace, the bow called Saranga, the plough, the javelin, the
Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking. And from his eyes and nose and ears and every part
of his body, issued fierce sparks of fire mixed with smoke. And from the
pores of his body issued sparks of fire like unto the rays of the sun.
And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma, and
Vidura, endued with great intelligence, greatly blessed Sanjaya, and the
Rishis, possessed of wealth of asceticism, for the divine Janardana gave
unto them this divine sight on the occasion. And beholding in the (Kuru)
court that highly wonderful sight, celestial drums beat (in the sky) and
a floral shower fell (upon him). And the whole Earth trembled (at the
time) and the oceans were agitated. And, O bull of the Bharata’s race,
all the denizens of the earth were filled with great wonder. Then that
tiger among men, that chastiser of foes, withdrew that divine and highly
wonderful, and extremely varied and auspicious form. And arm-in-arm with
Satyaki on one side and Hridika’s son (Kritavarman) on the other, and
obtaining permission of the Rishis, the slayer of Madhu went out. And
during the uproar that then took place, the Rishis, Narada and others
vanished, for repairing to their respective places. And this also was
another wonderful incident that happened. And seeing that tiger among men
leave the court, the Kauravas with all the kings followed him, like the
gods following Indra. Sauri, however, of immeasurable soul, without
bestowing a single thought on those that followed him, issued from the
court, like a blazing fire mixed with smoke. And he beheld (at the gate
his charioteer) Daruka waiting with his large white car, furnished with
rows of tinkling bells, decked with golden ornaments, and endued with
great speed, the clatter of whose wheels resounded like the rumbling of
the clouds, and which was covered all over with white tiger-skins, and
unto which were harnessed his steeds Saivya (and others). And there also
appeared, mounted on his car, that favourite hero of Vrishnis, the mighty
car-warrior Kritavarman, the son of Hridika. And that chastiser of foes,
Sauri, who had his car ready, was about to depart, king Dhritarashtra
addressed him once more and said, ‘O grinder of foes, thou hast seen, O
Janardana, the power I wield over my sons! Thou hast, indeed, witnessed
all with thy own eyes. Nothing now is unknown to thee. Seeing me
endeavour to bring about peace between the Kurus, and the Pandavas, in
fact, knowing the state (in which I am), it behoveth thee not to
entertain any suspicion regarding me. O Kesava, I have no sinful feelings
towards the Pandavas. Thou knowest what words have been spoken by me to
Suyodhana. The Kauravas and all the kings of the Earth, also know, O
Madhava, that I have made every endeavour to bring about peace.’”
Vaisampayana continued, “The mighty-armed Janardana then addressed
Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa and
said, ‘Ye have yourselves witnessed all that hath happened in the
assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated
wretch, left the court from anger, and how king Dhritarashtra also
describeth himself to be powerless. With the permission of you all, I
shall now go back to Yudhishthira.’ Saluting them, that bull amongst men,
Sauri then mounted his car and set out. And those heroic bulls amongst
the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and
Kshattri, and Aswatthaman and Vikarna, and that mighty car-warrior
Yuyutsu, all began to follow him. And Kesava, on his large white car,
furnished with rows of tinkling bells, proceeded then, in the very sight
of the Kurus, to the abode of his paternal aunt (Kunti).”
SECTION CXXXII
Vaisampayana said, “Entering her abode and worshipping her feet, Kesava
represented to her briefly all that had transpired in the assembly of the
Kurus. And Vasudeva said, ‘Diverse words, worthy of being accepted and
fraught with reasons, were said both by myself and the Rishis, but
Duryodhana accepted them not. As regards Suyodhana and his followers,
their hour is come. With thy leave now, I shall speedily repair unto the
Pandavas. What should I say unto the Pandavas as thy instructions to
them? Tell me that, O thou endued with great wisdom. I desire to hear thy
words.’
“Kunti said, ‘O Kesava, say unto king Yudhishthira of virtuous soul these
words, “Thy virtue, O son, is decreasing greatly. Do not act vainly. O
king, like a reader of the Vedas incapable of catching their real
meaning, and, therefore, truly unlearned. Thy understanding, affected by
only the words of the Vedas, vieweth virtue alone. Cast thy eyes on the
duties of thy own order, as ordained by the Self-create. For all ruthless
deeds and for the protection of the people, from his (Brahmana’s) arms
was created the Kshatriya, who is to depend upon the prowess of his own
arms. Listen, an instance is cited in this connection, that hath been
heard by me from the aged. In days of yore, Vaisravana, having been
gratified, made a gift of this Earth to the royal sage Muchukunda. The
latter without accepting the gift, said, ‘I desire to enjoy that
sovereignty which is won by prowess of arms.’ At this, Vaisravana was
highly delighted and filled with wonder. King Muchukunda then, fully
observing the duties of the Kshatriya order ruled this earth, having
conquered it by the prowess of his arms. Then again, a sixth part of the
virtue, practised by subjects well-protected by the king, is obtained, O
Bharata, by the king. The virtue again that the king himself practiseth
conferreth godhead on him, while if he perpetrateth sin, he goeth to
hell. The penal code properly applied by the ruler, maketh the four
orders adhere to their respective duties, and leadeth to an acquisition
(by the ruler himself) of virtue (profit, and salvation). When the king
properly abideth by the penal code, without making any portion of it a
dead letter, then that best of periods called the Krita Yuga setteth in.
Let not this doubt be thine, viz., whether the era is the cause of the
king, or the king the cause of the era, for (know this to be certain
that) the king is the cause of the era. It is the king that createth the
Krita, the Treta, or the Dwapara age. Indeed, it is the king that is the
cause of also the fourth Yuga (viz., the Kali). That king who causeth the
Krita age to set in, enjoyeth heaven exceedingly. That king who causeth
the Treta age to set in, doth enjoy heaven but not exceedingly. For thus
causing the Dwapara age to set in, a king enjoyeth heaven according to
his due. The king, however, who causeth the Kali age to set in, earneth
sin exceedingly. Thereupon, that king of wicked deeds resideth in hell
for countless years. Indeed, the king’s sins affect the world, and the
world’s sins affect him. Observe thou those kingly duties of thine that
befit thy ancestry. That is not the conduct of a royal sage in which thou
wishest to abide. Indeed, he that is stained by weakness of heart and
adhereth to compassion, and is unsteady, never obtaineth the merit born
of cherishing his subjects with love. That understanding according to
which thou art now acting was never wished (to thee) by Pandu, or myself,
or thy grandsire, while we uttered blessings on thee before; sacrifice,
gift, merit, and bravery, subjects and children, greatness of soul, and
might, and energy, these were always prayed by me for thee. Well-wishing
Brahmanas duly worshipped and gratified the gods and the Pitris for your
long life, wealth, and children, by adding Swaha and Swadha. The mother
and the father, as also the gods always desire for their children
liberality and gift and study and sacrifice and sway over subjects.
Whether all this be righteous or unrighteous, you are to practise it, in
consequence of your very birth. (Behold, O Krishna, so far from doing all
this), though born in a high race, they are yet destitute of the very
means of support, and are afflicted with misery. Hungry men, approaching
a brave and bountiful monarch, are gratified, and live by his side. What
virtue can be superior to this? A virtuous person, upon acquiring a
kingdom, should in this world make all persons his own, attaching some by
gift, some by force, and some by sweet words. A Brahmana should adopt
mendicancy; a Kshatriya should protect (subjects); a Vaisya should earn
wealth; and a Sudra should serve the other three. Mendicancy, therefore,
is forbidden to thee. Nor is agriculture suited to thee. Thou art a
Kshatriya and therefore, the protector of all in distress. Thou art to
live by the prowess of thy arms. O thou of mighty arms, recover thy
paternal share of the kingdom which thou hast lost, by conciliation, or
by working disunion among thy foes, or by gift of money or violence, or
well-directed policy. What can be a matter of greater grief than that I,
deprived of friends, should live upon food supplied by others, after
having brought thee forth, thou enhancer of the joys of friends? Fight,
according to the practices of kings. Do not sink thy ancestors (in
infamy). With thy merit worn out, do not, with thy younger brothers,
obtain a sinful end.”’”
SECTION CXXXIII
“Kunti said, ‘In this connection, O chastiser of foes, is cited an old
story of the conversation between Vidula and her son. It behoveth thee to
say unto Yudhishthira anything that can be gathered from this or anything
more beneficial than that.
“‘There was a high-born dame of great foresight, named Vidula. She was
famous, slightly wrathful, of crooked disposition, and devoted to
Kshatriya virtues. Well-educated, she was known to all the kings of the
earth. Of great learning, she had listened to the speeches and
instructions of diverse mien. And the princess Vidula, one day, rebuked
her own son, who, after his defeat by the king of the Sindhus, lay
prostrate with heart depressed by despair. And she said, “Thou art not my
son, O enhancer of the joys of foes. Begotten thou hast not been by
myself and thy father! Whence hast thou come? Without wrath as thou art,
thou canst not be counted as a man. Thy features betray thee to be a
eunuch. Sinkest thou in despair as long as thou livest? If thou art
desirous of thy own welfare, bear thou the burthen (of thy affairs on thy
shoulders). Do not disgrace thy soul. Do not suffer it to be gratified
with a little. Set thy heart on thy welfare, and be not afraid. Abandon
thy fears. Rise, O coward. Do not lie down thus, after thy defeat,
delighting all thy foes and grieving thy friends, and reft of all sense
of honour. Little streams are filled up with only a quantity of water.
The palms of a mouse are filled with only a small quantity. A coward is
soon gratified, with acquisitions that are small. Rather perish in
plucking the fangs of a snake than die miserable like a dog. Put forth
thy prowess even at the risk of thy life. Like a hawk that fearlessly
rangeth the sky, do thou also wander fearlessly or put forth thy prowess,
or silently watch thy foes for an opportunity. Why dost thou lie down
like a carcass or like one smitten by thunder? Rise, O coward, do not
slumber after having been vanquished by the foe. Do not disappear from
the sight of all so miserably. Make thyself known by thy deeds. Never
occupy the intermediate, the low, or the lowest station. Blaze up (like a
well-fed fire). Like a brand of Tinduka wood, blaze up even for a moment,
but never smoulder from desire, like a flameless fire of paddy chaff. It
is better to blaze up for a moment than smoke for ever and ever. Let no
son be born in a royal race, who is either exceedingly fierce or
exceedingly mild. Repairing to the field of battle and achieving every
great feat that is possible for man to achieve, a brave man is freed from
the debt he oweth to the duties of the Kshatriya order. Such a person
never disgraceth his own self. Whether he gaineth his object or not, he
that is possessed of sense never indulgeth in grief. On the other hand,
such a person accomplisheth what should be next done, without caring for
even his life. Therefore, O son, display thy prowess, or obtain that end
which is inevitable. Why, indeed, dost thou live, disregarding the duties
of thy order? All thy religious rites, O eunuch, and all thy achievements
are gone. The every root of all thy enjoyments is cut off. What for then
dost thou live? If fall and sink one must, he should seize the foe by the
hips (and thus fall with the foe). Even if one’s roots are cut off, he
should not yet give way to despair. Horses of high mettle put forth all
their prowess for dragging or bearing heavy weights. Remembering their
behaviour, muster all thy strength and sense of honour. Know also in
what thy manliness consists. Exert thyself in raising that race which
hath sunk, in consequence of thee. He that hath not achieved a great feat
forming the subject of men’s conversation, only increaseth the number of
population. He is neither man nor woman. He whose fame is not founded in
respect of charity, asceticism, truth, learning and acquisition of
wealth, is only his mother’s excreta. On the other hand, he that
surpasseth others in learning, asceticism, wealth, prowess, and deeds, is
(truly) a man. It behoveth thee not to adopt the idle, wretched,
infamous, and miserable profession of mendicancy that is worthy only of a
coward. Friends never derive any happiness on obtaining that weak person
for a friend, at whose sight foes are delighted, who is despised by men,
who is without seats and robes, who is gratified with small acquisitions,
who is destitute, and who hath no courage, and is low. Alas, exiled from
our kingdom, driven from home, deprived of all means of enjoyment and
pleasure, and destitute of resources, we shall have to perish from want
of the very means of life! Misbehaving in the midst of those that are
good, and the destroyer of thy race and family, by bringing thee forth, O
Sanjaya, I have brought forth Kali himself in the shape of a son. Oh, let
no woman bring forth such a son (as thou) that art without wrath, without
exertion, without energy, and that art the joy of foes. Do not smoulder.
Blaze thou up, effectively displaying thy prowess. Slay thy foes. For but
a moment, for ever so small a space of time, blaze thou up on the heads
of thy enemies. He is a man who cherisheth wrath and forgiveth not. He,
on the other hand, who is forgiving and without wrath, is neither a man
nor woman. Contentment and softness of heart and these two, viz., want of
exertion and fear, are destructive of prosperity. He that is without
exertion never winneth what is great. Therefore, O son, free thyself, by
thy own exertions, from these faults that lead to defeat and downfall.
Steel thy heart and seek to recover thy own. A man is called Purusha
because he is competent to trouble his foe (param). He, therefore, who
liveth like a woman is misnamed Purusha (man). A brave king of mighty
strength, and who moveth like a lion, may go the way of all creatures.
The subjects, however, that reside in his dominions do not yet become
unhappy. That king, who, disregarding his own happiness and pleasures,
seeketh the prosperity of his kingdom, succeedeth soon in gladdening his
counsellors and friends.”’
“‘Hearing these words, the son said, “If thou dost not behold me, of what
use would the whole earth be to thee, of what use thy ornaments, of what
use all the means of pleasure and even life itself?” The mother said,
“Let those regions be obtained by our foes which belong to those that are
low. Let those again that are friends go to those regions which are
obtainable by persons whose souls are held in respect. Do not adopt the
course of life that is followed by those wretched persons, who, destitute
of strength, and without servants and attendants (to do their bidding)
live upon the food supplied by others. Like the creatures of the earth
that depend on the clouds, or the gods depending on Indra, let the
Brahmanas and thy friends all depend on thee for their sustenance. His
life, O Sanjaya, is not vain on whom all creatures depend for their
sustenance, like birds repairing to a tree abounding with ripe fruits.
The life of that brave man is, indeed, praiseworthy, through whose
prowess friends derive happiness, like the gods deriving happiness
through the prowess of Sakra. That man who liveth in greatness depending
on the prowess of his own arms, succeedeth in winning fame in this world
and blessed state in the next!”’”
SECTION CXXXIV
“‘Vidula said, “If, having fallen into such a plight, thou wishest to give
up manliness, thou shalt then have, in no time, to tread the path that is
trod by those that are low and wretched. That Kshatriya, who, from desire
of life, displayeth not his energy according to the best of his might and
prowess, is regarded as a thief. Alas, like medicine to a dying man,
these words that are fraught with grave import, and are proper and
reasonable, do not make any impression on thee! It is true, the king of
the Sindhus hath many followers. They are, however, all discounted. From
weakness, and ignorance of proper means, they are waiting for the
distress of their master (without being able to effect a deliverance for
themselves by their own exertions). As regards others (his open enemies),
they will come to thee with their auxiliaries if they behold thee put
forth thy prowess. Uniting with them, seek refuge now in mountain
fastness, waiting for that season when calamity will overtake the foe, as
it must, for he is not free from disease and death. By name thou art
Sanjaya (the victorious). I do not, however, behold any such indication
in thee. Be true to thy name. Be my son. Oh, do not make thy name untrue.
Beholding thee while a child, a Brahmana of great foresight and wisdom,
said, ‘This one falling into great distress will again win greatness.’
Remembering his words, I hope for thy victory. It is for that, O son, I
tell thee so, and shall tell thee again and again. That man who pursueth
the fruition of his objects according to the ways of policy and for the
success of whose objects other people strive cordially, is always sure to
win success. Whether what I have is gained or lost, I will not desist,
with such a resolve, O Sanjaya. O learned one, engage in war, without
withdrawing thyself from it. Samvara hath said, ‘There is no more
miserable state than that in which one is anxious for his food from day
to day.’ A state such as his hath been said to be more unhappy than the
death of one’s husband and sons. That which hath been called poverty is
only a form of death. As regards myself, born in a high race, I have been
transplanted from one lake into another. Possessed of every auspicious
thing, and worshipped by my husband, my power extended over all. Staying
in the midst of friends, our friends formerly beheld me decked in costly
garlands and ornaments, with body well-washed, attired in excellent
robes, and myself always cheerful. When thou wilt behold both me and thy
wife weakened (from want of food), thou wilt then, O Sanjaya, scarcely
desire to live. Of what use will life be to thee when thou wilt behold
all our servants engaged in attending on us, our preceptors and our
ordinary and extraordinary priests, leaving us from want of sustenance?
If, again, I do not now see in thee those laudable and famous
achievements in which thou wert formerly engaged, what peace can my heart
know? If I have to say--Nay--to a Brahmana, my heart will burst, for
neither I nor my husband ever said--Nay--to a Brahmana before. We were
the refuge of others, without ourselves having ever taken refuge with
others. Having been such, if I have to support life by depending on
another, I will surely cast off my life. Be thou our means of crossing
the ocean that is difficult to cross. In the absence of boats, be thou
our boat. Make for us a place where place there is none. Revive us that
are dead. Thou art competent to encounter all foes if thou dost not
cherish the desire of life. If, however, thou art for adopting this mode
of life that is fit only for a eunuch, then with troubled soul and
depressed heart it would be better for thee to sacrifice thy life. A
brave man winneth fame by slaying even a single foe. By slaying Vritra,
Indra became the great Indra and acquired the sovereignty of all the gods
and the cup for drinking Soma, and the lordship of all the worlds.
Proclaiming his name in battle, challenging his foes accoutred in steel,
and grinding or slaying the foremost warriors of hostile ranks, when a
hero winneth far-extending fame in fair fight, his enemies then are
pained and bow down unto him. They that are cowards become helpless and
contribute by their own conduct to bestow every object of desire on those
that are skilled and brave and that fight reckless of their lives.
Whether kingdoms be overtaken by mighty ruin, or whether life itself be
endangered, they that are noble never desist till they exterminate the
foes within their reach. Sovereignty is either the door of heaven or
Amrita. Regarding it as one of these, and bearing it in mind that is now
shut against thee, fall thou like a burning brand in the midst of thy
foes. O king, slay thy foes in battle. Observe the duties of thy order.
Let me not behold thee cheerless, O enhancer of the fears of thy foes.
Let me not in dejection behold thee standing in misery, surrounded by our
sorrowing selves and rejoicing foes. Rejoice, O son, and make thyself
happy in the possession of wealth in the company of the daughters of the
Sauviras and do not, in weakness of heart, be ruled over by the daughters
of the Saindhavas. If a young man like thee, who is possessed of beauty
of person, learning and high birth, and world-wide fame, acteth in such
unbecoming a way, like a vicious bull in the matter of bearing its
burthen, then that, I think, would be equal to death itself. What peace
can my heart know if I behold thee uttering laudatory speeches in honour
of others or walking (submissively) behind them? Oh, never was one born
in this race that walked behind another. O son, it behoveth thee not to
live as a dependant on another. I know what the eternal essence of
Kshatriya virtues is as spoken of by the old and the older ones and by
those coming late and later still. Eternal and unswerving, it hath been
ordained by the Creator himself. He that hath, in this world, been born
as a Kshatriya in any high race and hath acquired a knowledge of the
duties of that order, will never from fear or the sake of sustenance, bow
down to any body on earth. One should stand erect with courage and not
bow down, for exertion is manliness. One should rather break in the
joints than yield in this world here to any body. A high-souled Kshatriya
should always roam like an infuriated elephant. He should, O Sanjaya, bow
down unto Brahmanas only, for the sake of virtue. He should rule over all
other orders, destroying all evil-doers. Possessed of allies, or
destitute of them, he should be so as long as he liveth.”’”
SECTION CXXXV
“Kunti said, ‘Hearing these words of his mother, the son said, “O ruthless
and wrathful mother, O thou that thinkest highly of martial heroism, thy
heart is surely made of steel beat into that shape. Fie on Kshatriya
practices, in accordance with which thou urgest me to battle, as if I
were a stranger to thee, and for the sake of which thou speakest to
me--thy only son--such words as if thou wert not my mother. If thou
beholdest me not, if thou art dissociated with me--thy son, of what use
then would the whole earth be to thee, of what use all thy ornaments and
all the means of enjoyment, indeed, of what use would life itself be to
thee?”’
“‘The mother said, “All the acts of those that are wise, are (undertaken),
O son, for the sake of virtue and profit. Eyeing these (virtue and
profit) only, I urge thee, O Sanjaya, to battle. The fit hour hath come
for exhibiting thy prowess. If at such a time thou dost not resort to
action, then disrespected by the people thou wouldst do that which would
be most disagreeable to me. If, O Sanjaya, thou art about to be stained
with infamy and I do not (from affection) tell thee anything, then that
affection, worthless and unreasonable, would be like that of the
she-ass’s for her young. Do not tread the path that is disapproved by the
wise and adopted by the fool. Great is the ignorance here. Innumerable
creatures of the world have taken refuge in it. If thou, however,
adoptest the behaviour of the wise, thou wilt then be dear to me. Indeed,
if thou hast recourse to virtue and profit, if with God above thou
reliest upon human exertion, if thy conduct becometh like that of the
good, then it is by this and not by any other means that thou wilt become
dear to me. He that taketh delight in sons and grandsons that are
well-instructed (enjoyeth a delight that is real). He, on the other hand,
that taketh delight in a son who is destitute of exertion, refractory,
and wicked minded, hath not the very object accomplished for which a son
is desired. Those worst of men that never do what is proper and always do
what is censurable, do not obtain happiness here or hereafter. A
Kshatriya, O Sanjaya, hath been created for battle and victory. Whether
he winneth or perisheth, he obtaineth the region of Indra. The happiness
that a Kshatriya obtaineth by reducing his foes to subjection is such
that the like of it doth not exist in heaven in the sacred region of
Indra. Burning with wrath, a Kshatriya of great energy, if vanquished
many times, should wait desiring to vanquish his foes. Without either
casting away his own life or slaying his foes, how can he obtain peace of
mind by any other course? He that is possessed of wisdom regardeth
anything little as disagreeable. Unto that person to whom anything little
becomes agreeable, that little (ultimately) becometh a source of pain.
The man that hath not what is desirable soon becometh wretched. Indeed,
he soon feeleth every want and is lost like the Ganga on entering the
ocean.”’
“‘The son said, “Thou shouldst not, O mother, give expression to such
views before thy son. Show him kindness now, staying by his side, like a
silent and dumb being.”
“‘The mother said, “Great is my gratification since thou sayest so. I who
may be urged (by thee to what is my duty) am thus urged by thee. I shall,
therefore, urge thee more (for doing what thou shouldst do). I will,
indeed, honour thee then when I will behold thee, crowned with complete
success after the slaughter of all the Saindhavas.”
“‘The son said, “Without wealth, without allies, how can success and
victory be mine? Conscious of this exceedingly miserable state of mine, I
have myself abstained from desire of kingdom, like an evil-doer
abstaining from desire of heaven. If, therefore, O thou of mature wisdom,
thou seest any means (by which all this can be effected), speak fully of
it to me as I ask thee, for I shall do all that thou mayst command me to
do.”
“‘The mother said, “Do not disgrace thy soul, O son, by anticipations of
failure. Objects unattained have been attained; while those attained have
been lost. The accomplishment of objects should never be sought with
wrath and folly. In all acts, O son, the attainment of success is always
uncertain. Knowing that success is uncertain, people still act, so that
they sometimes succeed, and sometimes do not. They, however, who abstain
from action, never obtain success. In the absence of exertion, there is
but one result, viz., the absence of success. There are, however, two
results in the case of exertion, viz., the acquisition of success or its
non-acquisition. He, O prince, who hath settled beforehand that all acts
are uncertain in respect of their results, maketh both success and
prosperity unattainable by himself. ‘This will be,’--with such a belief
should one, casting off all sloth, exert and wake up and address himself
to every act. That wise king, who, O son, engageth in acts, having
performed all auspicious rites and with the gods and the Brahmanas on his
side, soon winneth success. Like the sun embracing the east, the goddess
of prosperity embraceth him. I see thou hast shown thyself fit for the
various suggestions and means and encouraging speeches thou hast had from
me. Display (now) thy prowess. It behoveth thee to win, by every
exertion, the object thou hast in view. Bring together to thy own side
those that are angry (with thy foes), those that are covetous, those that
have been weakened (by thy foes), those that are jealous (of thy foes),
those that have been humiliated (by them), those that always challenge
(them) from excess of pride, and all others of this class. By this means
thou wilt be able to break the mighty host (of thy enemy) like an
impetuous and fierce-rising tempest scattering the clouds. Give them (thy
would be allies) wealth before it is due, seek their food, be up and
doing, and speak sweetly unto them all. They will then do thee good, and
place thee at their head. When the enemy cometh to know that his foe hath
become reckless of his life, then is he troubled on the latter’s account,
from a snake living in his chamber? If, knowing one to be powerful, one’s
enemy doth not strive to subjugate him, he should at least make one
friendly by the application of the arts of conciliation, gift, and the
like. Even that would be tantamount to subjugation. Obtaining a respite
by means of the art of conciliation, one’s wealth may increase. And if
one’s wealth increaseth, one is worshipped and sought as a refuge by
one’s friends. If, again, one is deprived of wealth, one is abandoned by
friends and relatives, and more than that mistrusted and even despised by
them. It is perfectly impossible for him to ever regain his kingdom, who,
having united himself with his foe, liveth confidently.”’”
SECTION CXXXVI
“‘The mother said, “Into whatever calamity a king may fail, he should not
still betray it. Beholding the king afflicted with fright, the whole
kingdom, the army, the counsellors, all yield to fear, and all the
subjects become disunited. Some go and embrace the side of the enemy;
others simply abandon the king; and others again, that had before been
humiliated, strive to strike. They, however, that are intimate friends
wait by his side, and though desiring his welfare yet from inability to
do anything wait helplessly, like a cow whose calf hath been tethered. As
friends grieve for friends that are plunged into distress, so those
well-wishers also grieve upon beholding their lord plunged into grief.
Even thou hast many friends whom thou hadst worshipped before. Even thou
hast many friends after thy heart, who feel for thy kingdom and who
desire to take a state of thy calamities on themselves. Do not frighten
those friends, and do not suffer them to abandon thee on beholding thee
afflicted with fear. Desiring to test thy might, manliness, and
understanding, and wishing also to encourage thee, I have said all this
for enhancing thy energy. If thou understandest what I have said, and if
all I have said appears proper and sufficient, then, O Sanjaya, muster
thy patience and gird up thy loins for victory. We have a large number of
treasure-houses unknown to thee. I alone know of their existence, and no
other person. I will place all these at thy disposal. Thou hast also, O
Sanjaya, more than one friend who sympathise with thee in thy joys and
woes, and who, O hero, never retreat from the field of battle. O grinder
of foes, allies such as these, always play the part of faithful
counsellors to a person who seeketh his own welfare and desireth to
acquire what is agreeable to himself.”’
“Kunti continued, ‘Hearing this speech of his mother fraught with
excellent words and sense, the despair that had overtaken Sanjaya’s
heart left instantly, although that prince was not gifted with great
intelligence. And the son said, “When I have thee that are so observant
of my future welfare for my guide, I shall certainly either rescue my
paternal kingdom that is sunk in water or perish in the attempt. During
thy discourse I was almost a silent listener. Now and then only I
interposed a word. It was, however, only with the view of drawing thee
out, so that I might hear more on the subject. I have not been satiated
with thy words, like a person not satiated with drinking amrita. Deriving
support from any allies, behold, I gird up my loins for repressing my
foes and obtaining victory.”’
“Kunti continued, ‘Pierced by the wordy arrows of his mother, the son
roused himself like a steed of proud mettle and achieved all that his
mother had pointed out. When a king is afflicted by foes and overcome
with despair, his minister should make him hear this excellent history
that enhanceth energy and inspireth might. Indeed, this history is called
Jaya and should be listened to by every one desirous of victory. Indeed,
having listened to it, one may soon subjugate the whole earth and grind
his foes. This history causeth a woman to bring forth a heroic son, the
woman quick with child that listeneth to it repeatedly, certainly giveth
birth to a hero. The Kshatriya woman that listeneth to it bringeth forth
a brave son of irresistible prowess, one that is foremost in learning,
foremost in ascetic austerities, foremost in liberality, devoted to
asceticism, blazing forth with Brahmic beauty, enumerable with the good,
radiant with effulgence, endued with great might, blessed, a mighty
car-warrior, possessed of great intelligence, irresistible (in battle),
ever victorious, invincible, a chastiser of the wicked and a protector of
all practisers of virtue.’”
SECTION CXXXVII
“Kunti said, ‘Say unto Arjuna, these words, “when thou wert brought forth
in the lying-in room and when I was sitting in the hermitage surrounded
by ladies, a celestial and delightful voice was heard in the sky, saying,
‘O Kunti, this thy son will rival the deity of a thousand eyes. This one
will vanquish in battle all the assembled Kurus. Aided by Bhima, he will
conquer the whole Earth and his fame will touch the very heavens. With
Vasudeva as his ally, he will slay the Kurus in battle and recover his
lost paternal share in the kingdom. Endued with great prosperity, he
will, with his brothers, perform three great sacrifices.’” O thou of
unfading glory, thou knowest how steady, in truth, is Vibhatsu, otherwise
called Savyasachin, how irresistible he is. O thou of Dasarha’s race, let
it be as that (celestial) voice said. If, O thou of Vrishni’s race, there
is anything like righteousness, those words will be true, for then,
Krishna, thou wilt thyself accomplish it all. I do not doubt what that
voice said. I bow to righteousness which is superior to all. It is
righteousness that supports all creatures. Thou shalt say these words
unto Dhananjaya. Unto Vrikodara again, who is always ready for exertion,
thou shalt say these words, “The time hath come for that in view of which
Kshatriya lady bringeth forth a son! They that are foremost among men
never become cheerless when they have hostilities to wage”--Thou knowest
what the state of Bhima’s mind is. That grinder of foes is never pacified
until he exterminates his foes. Thou shalt, O Madhava, next say unto the
auspicious Krishna of great fame, that daughter-in-law of the high-souled
Pandu, who is conversant with the details of every virtue, these words,
“O thou that art highly blessed, O thou of noble parentage, O thou that
art endued with great fame, that becoming behaviour which thou always
showest towards my sons is, indeed, worthy of thee.” Thou must also say
unto the sons of Madri who are always devoted to Kshatriya virtues, these
words, “Covet ye more than life itself, those enjoyments that are
acquired by prowess. Objects won by prowess always please the heart of a
person that liveth according to Kshatriya practices. Engaged as ye are in
acquiring every kind of virtue, before your eyes the princess of Panchala
was addressed in cruel and abusive epithets. Who is there that can
forgive that insult? The deprivation of their kingdom grieved me not.
Their defeat at dice grieved me not. But that noble and fair Draupadi,
however, while weeping in the midst of the assembly, had to hear those
cruel and insulting words is what grieveth me most. Alas, exceedingly
beautiful Krishna, ever devoted to Kshatriya virtues, found no protector
on that occasion, though she was wedded to such powerful protectors.” O
thou of mighty arms, say unto that tiger among men, Arjuna, that foremost
of all wielders of weapons, that he should always tread in the path that
may be pointed out by Draupadi. Thou knowest it very well, Kesava, that
Bhima and Arjuna,--that pair of fierce and all-destroying Yamas, are
capable of making the very gods go the way of all creatures. Is not this
an insult to them that (their wife) Krishna was dragged into the
assembly? O Kesava, recall to their remembrance all those cruel and harsh
words that Dussasana said unto Bhima in the very presence of all the
warriors of Kuru’s race. Enquire (in my name) after the welfare of the
Pandavas with their children and Krishna. Say unto them, O Janardana,
that I am well. Go thou on thy auspicious way, and protect my sons!’”
Vaisampayana continued, “Saluting and walking round her, the
mighty-armed Krishna whose gait resembled the majestic gait of the lion,
then issued out of Pritha’s abode. And he then dismissed those chiefs
among the Kurus with Bhishma at their head (who had followed him), and
taking Karna upon his chariot, left (the Kuru city), accompanied by
Satyaki. And after he of Dasarha’s race had departed, the Kurus assembled
together and began to talk of that highly wonderful and marvellous
incident connected with him. And they said, ‘Overcome with ignorance, the
whole earth hath been entangled in the meshes of death!’ And they also
said, ‘Through Duryodhana’s folly, all this is doomed to destruction.’
“Having issued out of the (Kuru) city, that foremost of persons
proceeded, deliberating with Karna for a long time. And that delighter of
all the Yadavas then dismissed Karna and urged his steeds to greater
speed. And driven by Daruka, those swift coursers endued with the speed
of the tempest of the mind, went on as if drinking the skies. And quickly
traversing a long way like fleet hawks, they reached Upaplavya very soon,
bearing the wielder of Saranga.”
SECTION CXXXVIII
Vaisampayana said, “Hearing the words of Kunti, the mighty car-warriors,
Bhishma and Drona, then spoke these words unto the disobedient
Duryodhana, ‘Hast thou, O tiger among men, heard the fierce words of
grave import, excellent and consistent with virtue, that Kunti had spoken
in the presence of Krishna? Her sons will act according to them,
especially as they are approved by Vasudeva. O Kaurava, they will not
assuredly desist, without their share of the kingdom (being given to
them). Thou hast inflicted much pain on the sons of Pritha. And Draupadi
also was afflicted by thee in the assembly. They were, however, bound
then by the bounds of truth and it was for this that they tolerated that
treatment. Obtaining Arjuna now, who is skilled in every weapon, and
Bhima of firm resolution, and Gandiva and the couple of (inexhaustible)
quivers, and that car (of Arjuna) and that banner (bearing the device of
the ape), and Nakula and Sahadeva, both endued with great might and
energy, and Vasudeva also, as his allies, Yudhishthira will not forgive
(thee). O mighty-armed one, thou hast witnessed with thy own eyes how
intelligent Arjuna vanquished us all in battle before, in the city of
Virata. Indeed, after this, that Ape-bannered (warrior) consumed in
battle, taking up his fierce weapons, those Danavas of terrible deeds
called the Nivatakavachas. On the occasion also of the tale of cattle,
when captured by the Gandharvas, this Karna and all these thy counsellors
and thyself accoutred in mail and on thy car, were all liberated from the
grasp of the Gandharvas by that Arjuna. That is a sufficient proof.
Therefore, O foremost of the Bharatas, with all thy brothers make peace
with the sons of Pandu. Save this whole earth from the Destruction’s
jaws. Yudhishthira is thy elder brother, virtuous in behaviour,
affectionate towards thee, sweet-speeched and learned. Abandoning thy
sinful intentions, unite thyself with that tiger among men. If Pandu’s
son beholdeth thee divested of thy bow, and without the wrinkles of rage
on thy brow, and cheerful, even that would be for the good of our race.
Approaching with all thy counsellors embrace him fraternally. O repressor
of foes, salute the king respectfully as before. And let Yudhishthira,
the son of Kunti, the elder brother of Bhima, hold from affection, thy
saluting self with his arms. And let that foremost of smiters, Bhima,
possessed of leonine shoulders and thighs round, and long and mighty
arms, embrace thee. And then let that son of Kunti, Dhananjaya, called
also Partha, of eyes like lotus-petals, and curly hair and conch-like
neck salute thee respectfully. Then let those tigers among men, the twin
Aswins, unrivalled on earth for beauty, wait on thee with affection and
reverence as on their preceptor. And let all the kings with him of
Dasarha’s race at their head, shed tears of joy. Abandoning thy pride,
unite thyself with thy brothers. Rule thou the whole earth, with thy
brothers. Let all the kings joyfully return to their respective homes,
having embraced one another. There is no need of battle, O king of kings.
Listen to the dissuasions of thy friends. In the battle that will ensue a
great destruction of the Kshatriyas is certainly indicated. The stars are
all hostile. The animals and birds have all assumed fearful aspects.
Diverse portents, O hero, are visible, all indicating the slaughters of
the Kshatriyas. All these portents, again, are particularly visible in
our abodes. Blazing meteors are afflicting thy host. Our animals are all
cheerless and seem, O king, to be crying. Vultures are wheeling around
thy troops. Neither the city nor the palace looks as before. Jackals,
setting forth ominous yells, are running about the four quarters which
are ablaze with conflagrations. Obey thou the counsels of thy father and
mother as also of ourselves who are thy well-wishers. War and peace, O
thou of mighty arms, are within thy control. If, O grinder of foes, thou
dost not act according to the words of thy friends, thou shalt have to
repent upon beholding thy army afflicted with the arrows of Partha.
Hearing in battle the terrible yells uttered by the mighty Bhima and the
twang of Gandiva, thou wilt remember our these words. Indeed, if what we
say appears unacceptable to thee, then it will be as we say.’”
SECTION CXXXIX
Vaisampayana said, “Thus addressed by them, Duryodhana, contracting the
space between his eye-brows, became cheerless, and with face bent down
began to cast oblique glances. And he said not a word in reply. Beholding
him cheerless, those bulls among men, Bhishma and Drona, looking at each
other, once more addressed him, and said (these words).’
“Bhishma said, ‘What can be a matter of greater grief to us than that we
shall have to fight against that Yudhishthira who is devoted to the
service of his superiors, destitute of envy, conversant with Brahma, and
truthful in speech.’
“Drona said, ‘My affection for Dhananjaya is greater than that which I
bear for my son Aswatthaman. There is greater reverence also and humility
(towards me) in that Ape-bannered hero (than in Aswatthaman). Alas, in
observance of the Kshatriya duties, I shall have to fight even against
that Dhananjaya who is dearer to me than my son. Fie on the Kshatriya
profession. That Vibhatsu who hath no other bowman in the world as his
equal, hath, through my grace, acquired this superiority over all bowmen.
He that hateth his friends, he that is of wicked disposition, he that
denieth Godhead, he that is crooked and deceitful, never obtaineth the
worship of the righteous, like an ignorant person present at a sacrifice.
Though dissuaded from sin, a sinful man would still wish to commit sinful
acts; while he that is righteous, though tempted by sin, would not yet
abandon righteousness. Though thou hast conducted thyself with falsehood
and deceit towards them, the Pandavas are still desirous of doing what is
agreeable to thee. As regards thyself, O thou best of the Bharatas, all
thy faults are calculated to bring about disasters on thee. Thou hast
been addressed by the eldest of the Kurus, by me, by Vidura, and by
Vasudeva. Thou dost not yet understand what is beneficial for thyself. I
have a large force,--with this conviction thou desirest to pierce the
Pandava host, abounding with heroes, like the current of the Ganga
piercing the ocean abounding with sharks and alligators and makaras.
Having obtained Yudhishthira’s prosperity like the cast off robes or
garlands of another, thou regardest it as thy own. If the son of Pritha
and Pandu stayeth even in the woods with Draupadi, and surrounded by his
armed brothers, who is there, even in the possession of a kingdom, that
is competent to vanquish him? In the presence of even that Ailavila
(Kuvera) under whose command all the Yakshas live as servants,
Yudhishthira the Just, shone with splendour. Having proceeded to Kuvera’s
abode and having procured wealth therefrom, the Pandavas are now desirous
of attacking thy swelling kingdom and winning sovereignty for themselves.
(As regards us two), we have made gifts, poured libations on fire,
studied (the scriptures), and gratified the Brahmanas by presents of
wealth. The (allotted) periods of our life have also run out. Know that
our work has been done. (As regards thyself however), giving up
happiness, kingdom, friends, and wealth, great will be thy calamity if
thou seekest war with the Pandavas. How canst thou vanquish the son of
Pandu, when Draupadi who is truthful in speech and devoted to rigid vows
and austerities, prayeth for his success? How wilt thou vanquish that son
of Pandu who hath Janardana for his counsellor, and who hath for a
brother that Dhananjaya who is the foremost of wielders of weapons? How
wilt thou vanquish that son of Pandu, of severe austerities, who hath for
his allies so many Brahmanas, endued with intelligence and mastery over
their senses? In accordance with what a prosperity-wishing friend should
do when he sees his friends sinking in an ocean of distress, I again tell
thee, there is no necessity for war. Make peace with those heroes for the
sake of prosperity to the Kurus. Do not court defeat, with thy sons,
counsellors, and the army!’”
SECTION CXL
“Dhritarashtra said, ‘O Sanjaya, in the midst of all the princes and the
servants, the slayer of Madhu took Karna upon his car and went out (of
our city). What did that slayer of hostile heroes, that one of
immeasurable soul, say unto Radha’s son? What conciliatory words did
Govinda speak unto the Suta’s son? Tell me, O Sanjaya, what those words
were, mild or fierce, that Krishna, possessed of a voice deep as that of
newly-risen clouds during the rainy season said unto Karna?’
“Sanjaya said, ‘Listen to me, O Bharata, as I repeat in due order those
words, both intimidating and mild, agreeable and consistent with virtue,
true and beneficial, and pleasing to the heart, which the slayer of
Madhu, of immeasurable soul, said unto Radha’s son.’
“‘Vasudeva said, “O son of Radha, thou hast worshipped many Brahmanas
fully conversant with the Vedas. With concentrated attention and mind
free from envy thou hast also (on many an occasion) enquired of them
after truth. Thou knowest, therefore, O Karna, what the eternal saying of
the Vedas are. Thou art also well-versed in all the subtle conclusions of
the scriptures. It is said by those conversant with the scriptures that
the two kinds of sons called Kanina and Sahoda that are born of a maiden,
have him for their father who weddeth the maid. Thou, O Karna, hast been
born in this way. Thou art, therefore, morally the son of Pandu. Come, be
a king, according to the injunction of the scriptures. On the side of thy
father, thou hast the sons of Pritha, on the side of thy mother, thou
hast the Vrishnis, (for thy kinsmen). O bull among men, know that thou
hast these two for thy own. Proceeding this very day with me hence, O
sire, let the Pandavas know thee as a son of Kunti born before
Yudhishthira. The brothers, the five Pandavas, the son of Draupadi, and
the invincible son of Subhadra, will all embrace thy feet. All the kings
and princes, again, that have been assembled for the Pandava cause, and
all the Andhakas and Vrishnis, will also embrace thy feet. Let queens and
princesses bring golden and silver and earthen jars (full of water) and
delicious herbs and all kinds of seeds and gems, and creepers, for thy
installation. During the sixth period, Draupadi also will come to thee
(as a wife). Let that best of Brahmanas, Dhaumya, of restrained soul,
pour libations of clarified butter on the (sacred) fire, and let those
Brahmanas regarding all the four Vedas as authoritative (and who are
acting as priests unto the Pandavas), perform the ceremony of thy
installation. Let the family priest of the Pandavas who is devoted to
Vedic rites, and those bulls among men--those brothers, the five sons of
Pandu,--and the five sons of Draupadi, and the Panchalas, and the Chedis,
and myself also, install thee as the lord of the whole earth. Let
Dharma’s son Yudhishthira, of righteous soul and rigid vows, be thy heir
presumptive, ruling the kingdom under thee. Holding the white chamara in
his hand (for fanning thee), let Yudhishthira, the son of Kunti, ride on
the same car behind thee. After thy installation is over, let that other
son of Kunti, the mighty Bhimasena, hold the white umbrella over thy
head. Indeed, Arjuna then will drive thy car furnished with a hundred
tinkling bells, its sides covered with tiger-skins, and with white steeds
harnessed to it. Then Nakula and Sahadeva, and the five sons of Draupadi,
and the Panchalas with that mighty car-warrior Sikhandin, will all
proceed behind thee. I myself, with all the Andhakas and the Vrishnis,
will walk behind thee. Indeed, all the Dasarhas and the Dasarnas, will, O
king, be numbered with thy relatives. Enjoy the sovereignty of the earth,
O thou of mighty arms, with thy brothers the Pandavas, with yapas and
homas and auspicious rites of diverse kinds performed in thy honour. Let
the Dravidas, with the Kuntalas, the Andhras, and the Talacharas, and the
Shuchupas, and the Venupas, all walk before thee. Let chanters and
panegyrists praise thee with innumerable laudatory hymns. Let the
Pandavas proclaim,--Victory to Vasushena. Surrounded by the Pandavas, like
the moon by the stars, rule thou the kingdom, O son of Kunti, and gladden
Kunti herself. Let thy friends rejoice, and thy enemies grieve. Let there
be, this day, a brotherly union between thee and thy brothers, the sons
of Pandu.”’”
SECTION CXLI
“‘Karna said, “Without doubt, O Kesava, thou hast said these words from
thy love, affection, and friendship for me, as also in consequence of thy
desire of doing me good, O thou of Vrishni’s race. I know all that thou
hast said unto me. Morally, I am the son of Pandu, as also in consequence
of the injunctions of the scriptures, as thou, O Krishna, thinkest. My
mother, while a maiden, bore me in her womb, O Janardana, through her
connection with Surya. And at the command of Surya himself, she abandoned
me as soon as I was born. Even thus, O Krishna, I came into the world.
Morally, therefore, I am the son of Pandu. Kunti, however, abandoned me
without thinking of my welfare. The Suta, Adhiratha, as soon as he beheld
me, took me to his home, and from her affection for me, Radha’s breasts
were filled with milk that very day, and she, O Madhava, cleansed my
urine and evacuations. How can one like us, conversant with duties and
ever engaged in listening to scriptures deprive her of her Pinda? So also
Adhiratha of the Suta class regardeth me as a son, and I too, from
affection, always regard him as (my) father. O Madhava, that Adhiratha, O
Janardana, from paternal affection caused all the rites of infancy to be
performed on my person, according to the rules prescribed in the
scriptures. It is that Adhiratha, again, who caused the name Vasushena to
be bestowed upon me by the Brahmanas. When also I attained to youth, I
married wives according to his selections. Through them have been born my
sons and grandsons, O Janardana. My heart also, O Krishna, and all the
bonds of affection and love, are fixed on them. From joy or fear, O
Govinda, I cannot venture to destroy those bonds even for the sake of the
whole earth or heaps of gold. In consequence also of my connection with
Duryodhana of Dhritarashtra’s race, I have, O Krishna, enjoyed
sovereignty for thirteen years, without a thorn on my side. I have
performed many sacrifices, always however in connection with persons of
the Suta tribe. All my family rites and marriage rites have been
performed with the Sutas. Obtaining me, O Krishna, Duryodhana hath, O
thou of Vrishni’s race, made this preparations for an armed encounter and
provoked hostilities with the sons of Pandu. And it is for this, O
Achyuta, that in the battle (that will ensue), I, O Krishna, have been
chosen as the great antagonist of Arjuna to advance against him in a
single combat. For the sake of death, or the ties of blood, or fear, or
temptation, I cannot venture, O Janardana, to behave falsely towards the
intelligent son of Dhritarashtra. If I do not now engage in a single
combat with Arjuna, this will, O Hrishikesa, be inglorious for both
myself and Partha. Without doubt, O slayer of Madhu, thou hast told me
all this for doing me good. The Pandavas also, obedient as they are to
thee, will, without doubt, do all that thou hast said. Thou must,
however, conceal this our discourse for the present, O slayer of Madhu.
Therein lies our benefit, I think, O delighter of all the Yadavas. If
king Yudhishthira, of virtuous soul and well-controlled senses, cometh to
know me as the firstborn son of Kunti, he will never accept the kingdom.
If, again, O slayer of Madhu, this mighty and swelling empire becometh
mine, I shall, O repressor of foes, certainly make it over to Duryodhana
only. Let Yudhishthira of virtuous soul become king for ever. He that
hath Hrishikesa for his guide, and Dhananjaya and that mighty car-warrior
Bhima for his combatants, as also Nakula and Sahadeva, and the sons of
Draupadi, is fit, O Madhava, to rule over the whole earth.
Dhrishtadyumna, the prince of the Panchalas, that mighty car-warrior
Satyaki, Uttamaujas, Yudhamanyu, the prince of Somakas who is devoted to
truth, the ruler of the Chedis, Chekitana, the invincible Sikhandin, the
Kekaya brothers, all of the hue of Indragopaka insects, Bhimasena’s uncle
Kuntibhoja of high soul and possessed of steeds endued with the colours
of the rainbow, the mighty car-warrior Syenajit, Sanka the son of Virata,
and thyself, O Janardana, like an ocean,--great is this assemblage, O
Krishna, of Kshatriyas (that hath been made by Yudhishthira). This
blazing kingdom, celebrated among all the kings of the earth, is already
won (by Yudhishthira). O thou of Vrishni’s race, a great sacrifice of
arms is about to be celebrated by Dhritarashtra’s son. Thou, O Janardana,
wilt be the Upadrashtri of that sacrifice. The office of Adhyaryu also, O
Krishna, in that sacrifice, will be thine. The ape-bannered Vibhatsu
accoutred in mail will be the Hotri (his bow), Gandiva will be the
sacrificial ladle, and the prowess of the warriors will be the clarified
butter (that is to be consumed). The weapons called Aindra, Pasupata,
Brahma, and Sthunakarna, applied by Arjuna, will, O Madhava, be the
mantras (of that sacrifice). Resembling his father, or perhaps, excelling
him in prowess, Subhadra’s son (Abhimanyu) will be the chief Vedic hymn
to be chanted. That destroyer of elephant ranks, that utterer of fierce
roars in battle, that tiger among men, the exceedingly mighty Bhima, will
be Udgatri and Prastotri in this sacrifice. King Yudhishthira of virtuous
Soul, ever engaged in Yapa and Homa, will himself be the Brahma of that
sacrifice. The sounds of conchs, tabors, and drums, and the leonine
roaring rising high in the welkin, will be the calls upon the invited to
eat. The two sons of Madri, Nakula and Sahadeva, of great fame and
prowess, will be the slayers of the sacrificial animals; rows of bright
cars furnished with standards of variegated hue, will, O Govinda, be
stakes (for tying the animals), O Janardana, in this sacrifice. Barbed
arrows and Nalikas, and long shafts, and arrows with heads like calf’s
tooth, will play the part of spoons (wherewith to distribute the Soma
juice) while Tomaras will be the vessels of Soma, and bows will be
pavitras. The swords will be Kapalas, the heads (of slain warriors) the
Purodasas and the blood of warriors the clarified butter. O Krishna, in
this sacrifice, the lances and bright maces (of the warriors) will be
pokers (for stirring the sacrificial fire) and the corner stakes (for
keeping the fire-wood from falling down). The disciples of Drona and
Kripa, the son of Saradwat, will be the Sadasyas (assisting priests). The
arrows shot by the wielder of Gandiva and by (other) mighty car-warriors,
and by Drona and Drona’s son, will play the part of ladles for
distributing the Soma. Satyaki will discharge the duties of the chief
assistant of the Adhyaryu. Of this sacrifice, Dhritarashtra’s son will be
installed as the performer, while this vast army will be his wife. O thou
of mighty arms, when the nocturnal rites of sacrifice will begin, the
mighty Ghatotkacha will play the part of the slayer of (devoted) victims.
The mighty Dhrishtadyumna, who sprang into life from the sacrificial
fire, having for its mouth the rites celebrated with mantras, will, O
Krishna, be the Dakshina of that sacrifice. For those harsh words, O
Krishna, that I said before unto the sons of Pandu for the gratification
of Dhritarashtra’s son,--for that wicked conduct of mine,--I am consumed
with repentance. When O Krishna, thou wilt behold me slain by Arjuna,
then will the Punachiti of this sacrifice commence. When the (second) son
of Pandu will drink the blood of the loudly roaring Dussasana, then will
the Soma-drinking of this sacrifice have taken place! When the two
princes of Panchala (Dhrishtadyumna and Sikhandin) will overthrow Drona
and Bhishma, then, O Janardana, will this sacrifice be suspended for an
interval. When mighty Bhimasena will slay Duryodhana, then, O Madhava,
will this sacrifice of Dhritarashtra’s son be concluded. When the wives
of Dhritarashtra’s sons and grandsons assembled together, deprived, O
Kesava, of their husbands and sons and without protectors, will indulge
in lamentations with Gandhari in their midst, on the field of battle
haunted by dogs and vultures and other carnivorous birds, then, O
Janardana, will the final bath of this sacrifice take place.
“‘“I pray to thee, O bull of the Kshatriya race, let not the Kshatriyas,
old in learning and old in years, perish miserably, O Janardana, for thy
sake. Oh, let this swelling host of Kshatriyas perish by means of weapons
on that most sacred of all spots in the three worlds, viz. Kurukshetra, O
Kesava. O thou of eyes like lotus-leaves, accomplish on this spot what
thou hast in thy mind, so that, O thou of Vrishni’s race, the whole
Kshatriya order may attain to heaven. As long, O Janardana, as the hills
and the rivers will last, so long will the fame of these achievements
last. The Brahmanas will recite this great war of the Bharatas. The fame,
O thou of Vrishni’s race, that they achieve in battles is the wealth that
Kshatriyas own. O Kesava, bring Kunti’s son (Arjuna) before me for
battle, keeping for ever this our discourse a secret, O chastiser of
foes.”’”
SECTION CXLII
“Sanjaya said, ‘Hearing these words of Karna, Kesava, that slayer of
hostile heroes, spoke unto him these words smilingly, “Do not the means
of winning an empire recommend themselves to thee, O Karna? Wishest thou
not to rule over the whole earth given by me to thee? The victory of the
Pandavas, therefore, is very certain. There seems to be no doubt in this.
The triumphal banner of Pandu’s son, with the fierce ape on it, seems to
be already set up. The divine artificer, Bhaumana, hath applied such
celestial illusion (in its construction) that it standeth high, displayed
like Indra’s banner. Various celestial creatures of terrific shape,
indicating victory, are seen on that standard. Extending for a yojana
upwards and all around, that beautiful standard of Arjuna, resembling
fire in radiance, is never, O Karna, when set up, obstructed by hills or
trees. When thou wilt behold in battle Arjuna, on his car drawn by white
steeds and driven by Krishna, applying Aindra, Agneya and Maruta weapons,
and when thou wilt hear the twang of Gandiva piercing the welkin like the
very thunder, then all signs of the Krita, the Treta, and the Dwapara
ages will disappear (but, instead, Kali embodied will be present). When
thou wilt behold in battle Kunti’s son, invincible Yudhishthira, devoted
to Yapa and Homa and resembling the very sun in brilliance, protecting
his own mighty army and burning the army of his foes, then all signs of
the Krita, the Treta, and the Dwapara ages will disappear. When thou wilt
behold in battle the mighty Bhimasena dancing, after having quaffed the
blood of Dussasana, like a fierce elephant with rent temples after having
killed a mighty antagonist, then all signs of the Krita, the Treta, and
the Dwapara ages will disappear. When thou wilt behold in battle Arjuna
checking Drona and Santanu’s son and Kripa and king Suyodhana, and
Jayadratha of Sindhu’s race, all rushing fiercely to the encounter, then
all signs of the Krita, the Treta and the Dwapara ages will disappear.
When thou wilt behold in battle the two mighty sons of Madri,--those
heroic car-warriors, capable of breaking into pieces all hostile
cars,--agitating, from the very moment when weapons will begin to clash,
the army of Dhritarashtra’s sons like a couple of infuriated elephants,
then all signs of the Krita, the Treta and the Dwapara ages will
disappear. Returning hence, O Karna, say unto Drona and Santanu’s son and
Kripa that the present month is a delightful one, and that food, drink,
and fuel are abundant now. All plants and herbs are vigorous now, all
trees full of fruits, and flies there are none. The roads are free from
mire, and the waters are of agreeable taste. The weather is neither very
hot nor very cold and is, therefore, highly pleasant. Seven days after,
will be the day of the new moon. Let the battle commence then, for that
day, it hath been said, is presided over by Indra. Say also unto all the
kings that have come for battling that I will fully accomplish the desire
cherished by them. Indeed, all the kings and princes that are obedient to
the orders of Duryodhana, obtaining death by weapons, will attain to an
excellent state.”’”
SECTION CXLIII
“Sanjaya said, ‘Hearing these beneficial and auspicious words of Kesava,
Karna worshipped Krishna, the slayer of Madhu, and said these words,
“Knowing (everything), why dost thou yet, O thou of mighty arms, seek to
beguile me? The destruction of the whole earth that is at hand for its
cause, Sakuni, and myself, and Dussasana, and king Duryodhana, the son of
Dhritarashtra. Without doubt, O Krishna, a great and fierce battle is at
hand between the Pandavas and the Kurus which will cover the earth with
bloody mire. All the kings and princes following the lead of Duryodhana,
consumed by the fire of weapons will proceed to the abode of Yama.
Diverse frightful visions are seen, O slayer of Madhu, and many terrible
portents, and fierce disturbances also. All these omens, making the hairs
(of the spectators) stand on their ends, indicate, O thou of Vrishni’s
race, the defeat of Dhritarashtra’s son and the victory of Yudhishthira.
That fierce planet of great effulgence, Sanaischara (Saturn), is
afflicting the constellation called Rohini, in order to afflict greatly
the creatures of the earth. The planet Angaraka (Mars), wheeling, O
slayer of Madhu, towards the constellation Jeshthya, approacheth towards
Anuradhas, indicating a great slaughter of friends. Without doubt, O
Krishna, a terrible calamity approacheth the Kurus when specially, O thou
of Vrishni’s race, the planet Mahapat afflicteth the constellation
Chitra. The spot on the lunar disc hath changed its position; and Rahu
also approacheth towards the sun. Meteors are falling from the sky with
loud noise and trembling motion. The elephants are sending forth
frightful cries, while the steeds, O Madhava, are shedding tears, without
taking any delight in food and drink. They say, O thou of mighty arms,
that on the appearance of these portents, a terrible calamity
approacheth, productive of a great slaughter. O Kesava, amongst the
steeds, elephants and soldiers, in all the divisions of Duryodhana’s
army, it is seen, O slayer of Madhu, that while small is the food these
take, ample is the excreta they evacuate. The wise have said that this is
an indication of defect. The elephants and steeds of the Pandavas, O
Krishna, all seem to be cheerful, while all the animals wheel along their
right. This also is an indication of their success. The same animal, O
Kesava, pass by the left side of Duryodhana’s army, while incorporeal
voices are constantly heard (over their heads). All this is an indication
of defeat. All auspicious birds, such as peacocks, swans, cranes,
Chatakas, Jivajivas, and large flights of Vakas, follow the Pandavas,
while vultures, Kankas, hawks, Rakshasas, wolves and bees, in flights and
herds, follow the Kauravas. The drums in the army of Dhritarashtra’s son
yield no sounds, while those of the Pandavas yield sounds without being
struck. The wells in the midst of Duryodhana’s encampment send forth loud
roars like those of huge bulls. All this is an indication of defeat. The
gods are showering flesh and blood, O Madhava, on Duryodhana’s soldiers.
Vapoury edifices of great effulgence with high walls, deep trenches, and
handsome porches, are suddenly appearing in the skies (over the Kuru
encampment). A black circle surrounding the solar disc appears to the
view. Both twilights at sunrise and sunset indicate great terrors. The
jackals yell hideously. All this is an indication of defeat. Diverse
birds, each having but one wing, one eye, and one leg, utter terrible
cries. All this, O slayer of Madhu, indicates defeat. Fierce birds with
black wings and red legs hover over the Kuru encampment at nightfall. All
this is an indication of defeat. The soldiers of Duryodhana betray hatred
for Brahmanas first, and then for their preceptors, and then for all
their affectionate servants. The eastern horizon of (Duryodhana’s
encampment) appeareth red; the southern of the hue of weapons; and
western, O slayer of Madhu, of an earthy hue. All the quarters around
Duryodhana’s encampment seem, O Madhava, to be ablaze. In the appearance
of all these portents, great is the danger that is indicated.
“‘“I have in a vision, O Achyuta, beheld Yudhishthira ascending with his
brothers a palace supported by a thousand columns. All of them appeared
with white head-gears and in white robes. And all of them appeared to me
to be seated on white seats. In the midst of the same vision, thou, O
Janardana, wast beheld by me to be employed in enveloping the blood-dyed
earth with weapons. Yudhishthira at the same time, of immeasurable
energy, ascending upon a heap of bones, was gladly eating buttered payasa
of a golden cup. I further beheld Yudhishthira to be employed in
swallowing the earth handed over to him by thee. This indicates that he
will verily rule the earth. I beheld that tiger among men, Vrikodara, of
fierce deeds, standing on the summit, mace in hand, and as if devouring
this earth. This plainly indicates that he will slay all of us in fierce
battle. It is known to me, O lord of the senses, that victory is there
where righteousness is. I saw also Dhananjaya, the wielder of Gandiva,
seated on the back of a white elephant, with thee, O lord of the senses,
and blazing forth with great beauty. I have no doubt, O Krishna, that ye
will slay in battle all the kings headed by Duryodhana. I saw Nakula and
Sahadeva and that mighty car-warrior Satyaki, adorned with white
bracelets, white cuirasses, white garlands, and white robes. This tiger
among men were seated upon excellent vehicles borne on the shoulders of
men. And I saw that umbrellas were held over the heads of all the three.
Amongst the soldiers of Dhritarashtra’s son, these three, O Janardana,
were beheld by me decked with white head-gears. Know, O Kesava, that
those three were Aswatthaman, Kripa, and Kritavarman of Satwata’s race.
All other kings, O Madhava, were seen by me to have blood-red head-gears.
I saw also, O thou of mighty arms, that those mighty car-warriors Bhishma
and Drona, ascending on a vehicle drawn by camels, and by myself, and
Dhritarashtra’s son, proceeded, O lord, to the quarter, O Janardana,
ruled by Agastya. This indicates that we shall soon have to proceed to
Yama’s abode. I have no doubt that myself and the other kings, indeed,
the entire assemblage of Kshatriyas shall have to enter into the Gandiva
fire.”
“‘Krishna said, “Indeed, the destruction of the earth is at hand when my
words, O Karna, do not become acceptable to thy heart. O sire, when the
destruction of all creatures approacheth, wrong assuming the semblance of
right leaveth not the heart.”
“‘Karna said, “If, O Krishna, we come out of this great battle that will
be so destructive of heroic Kshatriyas, with life, then, O thou of mighty
arms may we meet here again. Otherwise, O Krishna, we shall certainly
meet in heaven. O sinless one, it seemeth to me now that there only it is
possible for us to meet.”’
“Sanjaya said, ‘Having spoken these words, Karna closely pressed Madhava
to his bosom. Dismissed by Kesava, he then descended from the car. And
riding on his own car decked with gold, Radha’s son greatly dejected,
came back with us!’”
SECTION CXLIV
Vaisampayana said, “Upon the failure of Krishna’s solicitations (for
peace), and after he had started for the Pandavas from the Kurus, Kshatri
approached Pritha and said these words slowly in grief, ‘O mother of
living children, thou knowest that my inclination is always for peace,
and although I cry myself hoarse, yet Suyodhana doth not accept my words.
King Yudhishthira, having the Chedis, the Panchalas, and the Kekayas,
Bhima and Arjuna, Krishna, Yuyudhana, and the twins for his allies,
stayeth yet at Upaplavya, and from affection for kinsmen, looketh up to
righteousness only, like a weak man, though he is possessed of great
strength. King Dhritarashtra here, though old in years, doth not effect
peace, and intoxicated with pride of children, treadeth a sinful path. In
consequence of the wickedness of Jayadratha and Karna and Dussasana and
Suvala’s son, intestine dissensions will break out. They that behave
unrighteously towards him that is righteous, verily that sin of theirs
soon produceth its consequences. Who is there that will not be filled
with sorrow at the sight of the Kurus persecuting righteousness in this
way? When Kesava returneth without being able to bring about peace, the
Pandavas will certainly address themselves for battle. Thereupon, the sin
of the Kurus will lead to a destruction of heroes. Reflecting on all
this, I do not get sleep by day or by night.’
“Hearing these words uttered by Vidura, who always wished her sons the
accomplishment of their objects, Kunti began to sigh heavily, afflicted
with grief, and began to think within herself, ‘Fie to wealth, for the
sake of which this great slaughter of kinsmen is about to take place.
Indeed, in this war, they that are friends will sustain defeat. What can
be a greater grief than this that the Pandavas, the Chedis, the
Panchalas, and the Yadavas, assembled together, will fight with the
Bharatas? Verily, I behold demerit in war. (On the other hand) if we do
not fight, poverty and humiliation would be ours. As regards the person
that is poor, even death is beneficial (to him). (On the other hand) the
extermination of one’s kinsmen is not victory. As I reflect on this, my
heart swelleth with sorrow. The grandsire (Bhishma), the son of Santanu,
the preceptor (Drona), who is the foremost of warriors, and Karna, having
embraced Duryodhana’s side, enhance my fears. The preceptor Drona, it
seemeth to me, will never fight willingly against his pupils. As regards
the Grandsire, why will he not show some affection for the Pandavas?
There is only this sinful Karna then, of deluded understanding and ever
following the deluded lead of the wicked Duryodhana, that hateth the
Pandavas. Obstinately pursuing that which injureth the Pandavas, this
Karna is, again, very powerful. It is this which burneth me at present.
Proceeding to gratify him, I will today disclose the truth and seek to
draw his heart towards the Pandavas. Pleased with me, while I was living
in the inner apartments of the palace of my father, Kuntibhoja, the holy
Durvasa gave me a boon in the form of an invocation consisting of
mantras. Long reflecting with a trembling heart on the strength or
weakness of those mantras and the power also of the Brahmana’s words, and
in consequence also of my disposition as a woman, and my nature as a girl
of unripe years, deliberating repeatedly and while guarded by a
confidential nurse and surrounded by my waiting-maids, and thinking also
of how not to incur any reproach, how to maintain the honour of my
father, and how I myself might have an accession of good fortune without
being guilty of any transgression, I, at last, remembered that Brahmana
and bowed to him, and having obtained that mantras from excess of
curiosity and from folly, I summoned, during my maidenhood, the god
Surya. He, therefore, who was held in my womb during my maidenhood,--why
should he not obey my words that are certainly acceptable and beneficial
to his brothers?’ And reflecting in this strain, Kunti formed an excellent
resolution. And having formed that resolution, she went to the sacred
stream called after Bhagiratha. And having reached the banks of Ganga,
Pritha heard the chanting of the Vedic hymns by her son, endued with
great kindness and firmly devoted to truth. And as Karna stood with face
directed to the east and arms upraised, then helpless Kunti, for the sake
of her interest stayed behind him, waiting the completion of prayers. And
the lady of Vrishni’s race, that wife of Kuru’s house, afflicted by the
heat of the sun began to look like a faded garland of lotuses. And, at
last, she stood in the shade afforded by the upper garments of Karna. And
Karna, of regulated vows, said his prayers until his back became heated
by the rays of the sun. Then turning behind, he behold Kunti and was
filled with surprise. And saluting him in proper form and with joined
palms that foremost of virtuous persons, endued with great energy and
pride, viz., Vrisha, the son of Vikartana, bowed to her and said (the
following words).”
SECTION CXLV
“Karna said, ‘I am Karna, son of Radha and Adhiratha. For what, O lady,
hast thou come here? Tell me what I am to do for thee?’
“Kunti said, ‘Thou art Kunti’s son, and not Radha’s. Nor is Adhiratha thy
father. Thou, O Karna, art not born in the Suta order. Believe what I
say. Thou wert brought forth by me while a maiden. I held thee first in
my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that
divine Surya who blazeth forth in light and maketh everything visible, O
foremost of all wielders of weapons, begat thee upon me. O irresistible
one, thou, O son, wert brought forth by me in my father’s abode, decked
with (natural) ear-rings and accoutred in a (natural) coat of mail, and
blazing forth in beauty. That thou, without knowing thy brothers,
shouldst, therefore, from ignorance, wait upon Dhritarashtra’s son, is
not proper. It is improper in thee especially, O son. The gratification
of one’s father and one’s mother, who is the sole displayer of affection
(for her child), hath, O son, in the matter of ascertaining the duties of
men, been declared to be the highest of all duties. Acquired formerly by
Arjuna, the prosperity of Yudhishthira hath, from avarice, been wrested
by wicked persons. Snatching it back from Dhritarashtra’s sons, do thou
enjoy that prosperity. Let the Kurus behold today the union of Karna and
Arjuna. Beholding thee and thy brother united together in bonds of
brotherly love, let those wicked persons bow down unto ye. Let Karna and
Arjuna be named in the same breath as Rama and Janardana. If you two are
united together, what cannot be accomplished in the world? O Karna,
surrounded by thy brothers, thou wilt, without doubt, blaze forth like
Brahma Himself, surrounded by the gods on the platform of a great
sacrifice. Endued with every virtue, thou art the first of all my
relations. Let not the epithet Suta’s son attach to thee. Thou art a
Partha, endued with great energy.’”
SECTION CXLVI
Vaisampayana said, “(After Kunti had said this), Karna heard an
affectionate voice issued out of the solar circle. Coming from a great
distance, that voice was uttered by Surya himself with paternal
affection. (And it said)--‘The words said by Pritha are true. O Karna, act
according to the words of thy mother. O tiger among men, great good will
result to thee if thou fully followest those words.’”
Vaisampayana continued, “Though, thus addressed by his mother, and by
also his father Surya himself, Karna’s heart did not yet waver, for he
was firmly devoted to truth. And he said, ‘O Kshatriya lady, I cannot
admit what thou hast said, viz., that obedience to thy commands
constituteth (in my case) the highest of my duties. O mother, I was
abandoned by thee as soon as I was born. This great injury, involving
risk to life itself, that thou didst me, hath been destructive of my
achievements and fame. If, indeed, I am a Kshatriya, I have, for thee,
been deprived of all the rites of a Kshatriya. What enemy would have done
me a greater injury? Without showing me mercy, when thou shouldst have
shown it, and having kept me divested of all the rites (that are
obligatory in consequence of the order of my birth), thou wouldst
however, lay thy command on me today! Thou hadst never before sought my
good as a mother should. Thou addressest me today, however, desiring to
do good to thyself. Who is there that would not be afraid of Dhananjaya
having Krishna with him (for the driver of his car)? If, therefore, I go
today unto the Parthas, who is there that would not regard me as doing so
from fright? Hitherto, nobody knew me to be their brother. If, giving out
on the eve of battle that I am their brother, I go to the Pandavas, what
would all the Kshatriyas say? Furnished with every object of desire, and
worshipped by them with a view to make me happy, how can I render that
friendship of Dhritarashtra’s sons utterly futile? Having provoked
hostilities with others, they always wait on me respectfully, and always
bow down to me, as the Vasus bow down to Vasava. They think that aided by
my might, they are capable of encountering the foe. How can I then
frustrate that cherished hope of theirs? With me as their boat, they
desire to cross the impassable ocean of battle. How can I then abandon
them that are desirous of crossing that ocean which hath no other ferry?
This is the time when all those have been supported by Dhritarashtra’s
sons should exert themselves for their masters. I shall certainly act for
them, reckless of even my life. Those sinful men of unsteady heart, who,
well-fed and well-furnished (with every necessary) by their masters, undo
the benefit received by them when the time cometh for paying back, are
thieves of their master’s cakes, have neither this nor the other world
for them. I will not speak deceitfully unto thee. For the sake of
Dhritarashtra’s son, I shall fight against thy sons to the best of my
strength and might. I must not, however, abandon kindness and the conduct
that becometh the good. Thy words, therefore, however beneficial cannot
be obeyed by me now. This thy solicitation to me will not yet be
fruitless. Except Arjuna, thy other sons, Yudhishthira, Bhima, and the
twins, though capable of being withstood by me in tight and capable also
of being slain, shall not yet be slain by me. It is with Arjuna alone,
among all the combatants of Yudhishthira, that I will fight. Slaying
Arjuna in battle, I shall achieve great merit, or slain by Savyasachin, I
shall be covered with glory. O famous lady, the number of thy sons will
never be less than five. Five it will always be,--either with me, or with
Arjuna, and myself slain.’
“Hearing these words of Karna, Kunti who was trembling with grief,
embraced her son who was unmoved in consequence of his fortitude, and
said, ‘Indeed, O Karna, even if what thou sayest seemeth to be possible,
the Kauravas will certainly be exterminated. Destiny is all. Thou hast,
however, O grinder of foes, granted to four of thy brothers the pledge of
safety. Let that pledge be borne in thy remembrance at the time of
shooting of weapons in battle.’ And having told all this, Pritha also
addressed Karna, saying, ‘Blessed be thou, and let health be thine.’ And
Karna replied unto her, saying, ‘Be it so!’ And they then left the spot,
wending in different directions.”
SECTION CXLVII
Vaisampayana said, “Coming back to Upaplavya from Hastinapura, that
chastiser of foes, Kesava, represented unto the Pandavas all that had
happened, and conferring with them for a long space of time, and holding
repeated consultations, Sauri went to his own quarters for rest. And
dismissing all the kings, with Virata and others at their heads, the five
brothers--the Pandavas--when the sun had set, said their evening prayers.
And with hearts ever fixed on Krishna they began to think of him. And, at
last, bringing Krishna of Dasarha’s race into their midst, they began to
deliberate again about what they should do. And Yudhishthira said, ‘O
thou of eyes like lotus-petals, it behoveth thee to tell us all that thou
saidst unto Dhritarashtra’s son in the assembly (of the Kurus), having
gone to Nagapura.’ Vasudeva said, ‘Having gone to Nagapura, I addressed
Dhritarashtra’s son in the assembly such words as were true, reasonable,
and beneficial. That wicked minded fellow did not, however, accept them.’
“Yudhishthira said, ‘When Duryodhana desired to tread along the wrong
path, what did the aged Kuru grandsire say, O Hrishikesa, unto that
vindictive prince? What also did the highly-blessed preceptor--the son of
Bharadwaja, say? And what did his parents Dhritarashtra and Gandhari say?
What did our junior father Kshattri, who is the foremost of all persons
conversant with virtue, and who is always afflicted with sorrow on
account of ourselves whom he regards as his sons, say unto
Dhritarashtra’s son? What also did all the kings who sat in that assembly
say? O Janardana, say it all unto us, exactly as it happened. Thou hast
already told us all the disagreeable words that the Kuru chiefs (Bhishma
and Dhritarashtra) and others in that assembly of the Kurus said unto the
wicked Duryodhana who is overwhelmed with lust and covetousness, and who
regardeth himself wise. Those words, however, O Kesava, have flitted away
from my memory. O Govinda, I desire to hear, O lord, all those words
again. Act thou in such a way that the opportunity may not pass away.
Thou, O Krishna, art our refuge, thou art our lord, thou art our guide!’
“Vasudeva said, ‘Hear, O king, the words that were addressed to king
Suyodhana in the midst of the assembly of the Kurus, and, O king of
kings, bear them in thy mind. After my words were ended, Dhritarashtra’s
son laughed aloud. Highly incensed at this, Bhishma then said, “Hear, O
Duryodhana, what I say for (the preservation of) our race, and having
heard it, O tiger among kings, do what is beneficial to thy own house. O
sire, O king, my father Santanu, was widely known in the world. I was, at
first, his only son. A desire sprung up in his heart as to how he might
obtain a second son, for the wise say that an only son is no son,--Let
not my race be extinct, may my fame be spread. Even this was his desire.
Knowing this to have been his desire, I procured Kali to become my
mother, having myself made a promise highly difficult to observe, for the
sake of my father as also for the sake of our race. How, in consequence
of that promise I could not be king and have drawn up my vital seed, are,
of course, well-known to thee. (I do not grieve for that). Observing that
vow of mine, behold, I am living in happiness and joy. In her, O king,
was born my younger brother, that mighty-armed and handsome supporter of
Kuru’s race, viz., Vichitravirya of virtuous soul. After my father’s
ascension to heaven, I installed Vichitravirya as a ruler of the kingdom,
that was mine, while I placed myself under him as a servant of his. O
king of kings, I then brought him suitable wives, having vanquished many
assembled monarchs. Thou hast heard of it often. Sometime after, I was
engaged in a single combat with the (great) Rama. From fear of Rama, my
brother fled, the more so as his subject deserted him. During this
period, he became very much attached to his wives and accordingly had an
attack of phthisis. Upon his death, there was anarchy in the kingdom and
the chief of the gods poured not a drop of rain (on the realm). The
subjects then, afflicted by fear of hunger, hastened to me and said, ‘Thy
subjects are on the point of being exterminated. Be thou our king for the
sake of our good. Dispel this drought. Blessed be thou, O perpetuator of
Santanu’s race. Thy subjects are being greatly afflicted by severe and
frightful maladies. Very few of them are still alive. It behoveth thee, O
son of Ganga, to save them. Dispel these tortures. O hero, cherish thy
subjects righteously. When thou art alive, let not the kingdom go to
destruction.’ Hearing these words of theirs uttered in a weeping voice,
my heart was undisturbed. Remembering the behaviour of good, I desired to
maintain my vow. Then, O king, the citizens, my auspicious mother Kali
herself, our servants, the priests and the preceptors (of our house), and
many Brahmanas of great learning, all afflicted with great woe, solicited
me to occupy the throne. And they said, ‘When thou art alive, shall the
kingdom, ruled by Pratipa (of old), go to ruin? O thou of magnanimous
heart, be thou the king for our good.’ Thus addressed by them, I joined
my hands together and, myself filled with grief and greatly afflicted, I
represented to them the vow I had made from filial respect. I repeatedly
informed them that for the sake of our race, I had vowed to live with
vital seed drawn up and foreswearing the throne. It was especially for my
mother, again, that I did so. I, therefore, begged them not to put me to
the yoke. I again joined my hands and conciliated my mother, saying, ‘O
mother, begot by Santanu and being a member of Kuru’s race, I cannot
falsify my promise.’ I repeatedly told her this. And, O king, I said
further, ‘It is for thee especially, O mother, that I took this vow; I am
verily thy servant and slave, O mother, thou that art distinguished for
parental affection.’ Having begged my mother and the people thus, I then
solicited the great sage Vyasa for begetting children upon the wives of
my brother. Indeed, O king, both myself and my mother gratified that
Rishi. At last, O king, the Rishi granted our prayers in the matter of
the children. And he begot three sons in all, O best of Bharata’s race.
Thy father was born blind, and in consequence of this congenital defect
of a sense, he could not become king. The high-souled and celebrated
Pandu became king. And when Pandu became king, his sons must obtain their
paternal inheritance. O sire, do not quarrel, give them half the kingdom.
When I am alive, what other man is competent to reign? Do not disregard
my words. I only wish that there should be peace amongst you. O sire, O
king, I make no distinction between thee and then (but love all of you
equally). What I have said unto thee represents also the opinion of thy
father, of Gandhari, and also of Vidura. The words of those that are old
should always be listened to. Do not disregard these words of mine. Do
not destroy all thou hast and the earth also.”’”
SECTION CXLVIII
“Vasudeva said, ‘After Bhishma had said these words, Drona, always
competent to speak, then addressed Duryodhana in the midst of the
(assembled) monarchs and said these words that are beneficial to thee.
And he said, “O sire, as Pratipa’s son, Santanu, was devoted to the
welfare of his race, and as Devavrata, otherwise called Bhishma was
devoted to the welfare of his race, so was the royal Pandu, that king of
the Kurus, who was firmly devoted to truth, who had his passions under
control, who was virtuous, of excellent vows, and attentive to all
duties. (Though king by right) that perpetuator of Kuru’s race yet made
over the sovereignty to his elder brother, Dhritarashtra, endued with
great wisdom, and to his younger brother Kshattri (Vidura). And placing
this Dhritarashtra of unfading glory on the throne, that royal son of
Kuru’s race went to the woods with his two wives. And that tiger among
men, Vidura, with great humility, placing himself in subjection to
Dhritarashtra, began to wait on him like a slave, fanning him with the
branch of a tender palm. And all the subjects then, O sire, duly tendered
their submission to king Dhritarashtra just as they had done to king
Pandu himself. And having made over the kingdom to Dhritarashtra and
Vidura, that conqueror of hostile cities, Pandu, wandered over the whole
earth. Always devoted to truth, Vidura then took charge of the finances,
gifts, superintendence of the servants (of the state), and the feeding of
all, while that conqueror of hostile cities, Bhishma, of mighty energy,
supervised the making of war and peace and the necessity of making or
withholding gifts to kings. When king Dhritarashtra of great strength was
on the throne, the high-souled Vidura was near him. Born in
Dhritarashtra’s race how dost thou venture to bring about a disunion in
the family? Uniting with thy brothers (the Pandavas) enjoy all objects of
enjoyment. O king, I do not say this to you from cowardice, nor for the
sake of wealth. I am enjoying the wealth that Bhishma gave me, and not
thou, O best of kings. I do not desire, O king, to have from thee my
means of sustenance. Where Bhishma is, there Drona must be. Do what
Bhishma hath told thee. O grinder of foes, give unto the sons of Pandu
half the kingdom. O sire, I acted as their preceptor as much as thine.
Indeed, even as Aswatthaman is to me, so is Arjuna of white steeds. What
use is there of much declamation? Victory is there where righteousness
is.”’
“Vasudeva continued, ‘After Drona, of immeasurable energy, had said this,
the virtuous Vidura then, O king, who is devoted to truth, said these
words, turning towards his uncle (Bhishma) and looking at his face. And
Vidura said, “O Devavrata, attend to the words I speak. This race of
Kuru, when it became extinct, was revived by thee. It is for this that
thou art indifferent to my lamentations now. In this our race, its stain
is this Duryodhana, whose inclinations are followed by thee, although he
is enslaved by avarice, and is wicked and ungrateful and deprived of his
senses by lust. The Kurus will certainly bear consequence of the acts of
that Duryodhana who transgresseth the command of his father, observant of
virtue and profit. O great king, act thou so that the Kurus may not
perish. Like a painter producing a picture, it was thou, O king, who
hadst caused me and Dhritarashtra to spring into life. The Creator,
having created creatures, destroys them again. Do not act like him.
Seeing before thy very eyes this extinction of thy race, be not
indifferent to it. If, however, thy understanding is gone in consequence
of the universal slaughter that is at hand, go then to the woods, taking
me and Dhritarashtra with thee. Otherwise, binding this very day wicked
Duryodhana that hath deceit for his wisdom, rule this kingdom with the
sons of Pandu guarding it around. Relent, O tiger among kings. A great
slaughter of the Pandavas, the Kurus, and of other kings of immeasurable
energy is before us.”
“‘Having said this, Vidura ceased, his heart overflowing with sorrow. And
reflecting on the matter, he began to draw repeated sighs. Then the
daughter of king Suvala, alarmed at the prospect of the destruction of a
whole race, said, from wrath, these words fraught with virtue and profit,
to cruel Duryodhana of wicked heart, in the presence of the assembled
monarchs, “Let all the kings present in this royal assembly and let the
regenerate Rishis that form the other members of this conclave, listen
(to me) as I proclaim the guilt of thy sinful self backed by all thy
counsellors. The kingdom of the Kurus is enjoyable in due order of
succession. Even this hath always been the custom of our race. Of sinful
soul and exceedingly wicked in acts, thou seekest the destruction of the
Kuru kingdom by thy unrighteousness. Wise Dhritarashtra is in possession
of the kingdom, having Vidura of great foresight under him (as his
adviser). Passing over these two, why, O Duryodhana, dost thou, from
delusion, covet the sovereignty now? Even the high-souled king and
Kshattri, when Bhishma is alive, should both be subordinate to him.
Indeed, this foremost of men, this offspring of Ganga, the high-souled
Bhishma, in consequence of his righteousness, doth not desire the
sovereignty. It is for this reason that this invincible kingdom became
Pandu’s. His sons, therefore, are masters today and no other. The
extensive kingdom, then by paternal right, belongeth to the Pandavas, and
their sons and grandsons in due order. Observing the customs of our race
and the rule with respect to our kingdom, we all fully accomplish that
which this high-souled and wise chief of the Kurus, Devavrata, firmly
adhering to truth, sayeth, ‘Let this king (Dhritarashtra) and Vidura
also, at the command of Bhishma of great vows, proclaim the same thing.
Even that is an act that should be done by those that are well-wishers
(of this race). Keeping virtue in front, let Yudhishthira, the son of
Dharma, guided by king Dhritarashtra and urged by Santanu’s son, rule for
many long years this kingdom of the Kurus lawfully obtainable by him.’”’”
SECTION CXLIX
“Vasudeva said, ‘After Gandhari had said this, that ruler of men,
Dhritarashtra, then said these words to Duryodhana in the midst of the
(assembled) monarchs, “O Duryodhana, listen, O son, to what I say, and
blessed be thou; do that if thou hast any respect for thy father. The
lord of creatures, Soma, was the original progenitor of the Kuru race.
Sixth in descent from Soma, was Yayati, the son of Nahusha. Yayati had
five best of royal sages as his sons. Amongst them, lord Yadu of mighty
energy was the eldest-born. Younger to Yadu was Puru, who, as our
progenitor, brought forth by Sarmistha the daughter of Vrishaparvan.
Yadu, O best of the Bharatas, was born of Devayani and, therefore, O
sire, was the daughter’s son of Sukra, otherwise called Kavya, of
immeasurable energy. Endued with great strength and prowess, that
progenitor of the Yadavas, filled with pride and possessed of wicked
understanding, humiliated all the Kshatriyas. Intoxicated with pride of
strength, he obeyed not the injunctions of his father. Invincible in
battle, he insulted his father and brother. On this earth girt on four
sides by the sea, Yadu became all-powerful, and reducing all to
subjection, he established himself in this city called after the
elephant. His father Yayati, the son of Nahusha, enraged with him, cursed
that son of his, and, O son of Gandhari, even expelled him from the
kingdom. Angry Yayati also cursed those brothers of Yadu who were
obedient to that eldest brother of theirs, who was so proud of his
strength. And having cursed these his sons, that best of kings placed on
his throne his youngest son Puru who was docile and obedient to him. Thus
even the eldest son may be passed over and deprived of the kingdom, and
younger sons may, in consequence of their respectful behaviour to the
aged, obtain the kingdom. So also, conversant with every virtue there was
my father’s grandfather, king Pratipa, who was celebrated over the three
worlds. Unto that lion among kings, who ruled his kingdom virtuously were
born three sons of great fame and resembling three gods. Of them, Devapi
was the eldest, Vahlika the next and Santanu of great intelligence, who,
O sire, was my grandfather, was the youngest. Devapi, endued with great
energy, was virtuous, truthful in speech, and ever engaged in waiting
upon his father. But that best of kings had a skin-disease. Popular with
both the citizens and the subjects of the provinces, respected by the
good, and dearly loved by the young and the old, Devapi was liberal
firmly adhering to truth, engaged in the good of all creatures, and
obedient to the instructions of his father as also of the Brahmanas. He
was dearly loved by his brother Vahlika as also the high-souled Santanu.
Great, indeed, was the brotherly love that prevailed between him and his
high-souled brothers. In course of time, the old and best of kings,
Pratipa, caused all preparations to be made according to the scriptures
for the installation of Devapi (on the throne). Indeed, the lord Pratipa
caused every auspicious preparation. The installation of Devapi, however,
was forbidden by the Brahmanas and all aged persons amongst the citizens
and the inhabitants of the provinces. Hearing that the installation of
his son was forbidden, the voice of the old king became choked with tears
and he began to grieve for his son. Thus, though Devapi was liberal,
virtuous, devoted to truth, and loved by the subjects, yet in consequence
of his skin-disease, he was excluded from his inheritance. The gods do
not approve of a king that is defective of a limb. Thinking of this,
those bulls among Brahmanas forbade king Pratipa to install his eldest
son. Devapi then, who was defective of one limb, beholding the king (his
father) prevented (from installing him on the throne) and filled with
sorrow on his account, retired into the woods. As regards Vahlika,
abandoning his (paternal) kingdom he dwelt with his maternal uncle.
Abandoning his father and brother, he obtained the highly wealthy kingdom
of his maternal grandfather. With Vahlika’s permission, O prince, Santanu
of world-wide fame, on the death of his father (Pratipa), became king and
ruled the kingdom. In this way also, O Bharata, though I am the eldest,
yet being defective of a limb, I was excluded from the kingdom by
intelligent Pandu, no doubt, after much reflection. And Pandu himself,
though younger to me in age, obtained the kingdom and became king. At his
death, O chastiser of foes, that kingdom must pass to his sons. When I
could not obtain the kingdom, how canst thou covet it? Thou art not the
son of a king, and, therefore, hast no right to this kingdom. Thou,
however, desirest to appropriate the property of others. High-souled
Yudhishthira is the son of a king. This kingdom is lawfully his. Of
magnanimous soul, even he is the ruler and lord of this race of Kuru. He
is devoted to truth, of clear perception, obedient to the counsels of
friends, honest, loved by the subjects, kind to all well-wishers, master
of his passions, and the chastiser of all that are not good. Forgiveness,
renunciation, self-control, knowledge of the scriptures, mercy to all
creatures, competence to rule according to the dictates of virtue, of all
these attributes of royalty exist in Yudhishthira. Thou art not the son
of a king, and art always sinfully inclined towards thy relatives. O
wretch, how canst thou succeed in appropriating this kingdom that
lawfully belongeth to others? Dispelling this delusion, give half the
kingdom with (a share of the) animals and other possessions. Then, O
king, mayest thou hope to live for some time with thy younger brothers.”’”
SECTION CL
“Vasudeva said, ‘Though thus addressed by Bhishma, and Drona, and Vidura,
and Gandhari, and Dhritarashtra, that wicked wight could not yet be
brought to his senses. On the other hand, the wicked Duryodhana,
disregarding them all, rose (and left the assembly) with eyes red in
anger. And all the kings (invited by him), prepared to lay down their
lives, followed him behind. King Duryodhana then repeatedly ordered those
wicked-hearted rulers, saying, “Today constellation Pushya is
ascendant--march ye (this very day) to Kurukshetra.” Impelled by Fate,
those monarchs then, with their soldiers, gladly set out, making Bhishma
their generalissimo. Eleven Akshauhinis of troops have been, O King,
assembled for the Kauravas. At the head of that host, shineth Bhishma,
with the device of the palmyra on the banner of his car. In view,
therefore, of what hath happened, do now, O monarch, that which seemeth
to be proper. I have told thee, O king, everything that, O Bharata,
was said by Bhishma, Drona, Vidura, Gandhari and Dhritarashtra, in my
presence. The arts beginning with conciliation were all, O king, employed
by me from desire of establishing brotherly feelings (between yourselves
and your cousins), for the preservation of this race, and for the growth
and prosperity of the (earth’s) population. When conciliation failed, I
employed the art of (producing) dissensions and mentioned, ye Pandavas,
all your ordinary and extraordinary feats. Indeed, when Suyodhana showed
no respect for the conciliatory words (I spoke), I caused all the kings
to be assembled together and endeavoured to produce dissension (amongst
them). Extraordinary and awful and terrible and superhuman indications,
O Bharata, were then manifested by me. O lord, rebuking all the kings,
making a straw of Suyodhana, terrifying Radha’s son and repeatedly
censuring Suvala’s son for the gambling match of Dhritarashtra’s sons,
and once again endeavouring to disunite all the kings by means of both
words and intrigues, I again had recourse to conciliation. For the unity
of Kuru’s race and in view of the special requirements of the business
(at hand), I spoke also of gift. Indeed, I said, “Those heroes, the sons
of Pandu, sacrificing their pride, will live in dependence on
Dhritarashtra, Bhishma and Vidura. Let the kingdom be given to thee. Let
them have no power. Let it all be as the king (Dhritarashtra), as
Ganga’s son (Bhishma) and as Vidura say for thy good. Let the kingdom be
thine. Relinquish but five villages (to the Pandavas). O best of kings,
without doubt they deserve to be supported by thy father. Though
addressed thus, that wicked soul does not still give you your share. I,
therefore, see that chastisement, and nothing else, is now the means that
should be employed against those sinful persons. Indeed, all those kings
have already marched to Kurukshetra. I have now told thee everything
that had happened in the assembly of the Kurus. They will not, O son of
Pandu, give thee thy kingdom without battle. With death waiting before
them, they have all become the cause of a universal destruction.”’”
SECTION CLI
Vaisampayana said, “Hearing these words of Janardana, king Yudhishthira
the Just, of virtuous soul, addressed his brothers in the presence of
Kesava and said, ‘Ye have heard all that had happened in the court of the
assembled Kurus. Ye have also understood the words uttered by Kesava. Ye,
best of men, draw up, therefore, my troops now in battle-array in which
they are to fight. Here are seven Akshauhinis of troops assembled for our
victory. Hear the names of those seven celebrated warriors that would
lead those seven Akshauhinis. They are Drupada, and Virata, and
Dhristadyumna, and Sikhandin, and Satyaki, Chekitana, and Bhimasena of
great energy. Those heroes will be the leaders of my troops. All of them
are conversant with the Vedas. Endued with great bravery, all of them
have practised excellent vows. Possessed of modesty, all of them are
conversant with policy, and accomplished in war. Well-skilled in arrows
and weapons, all of them are competent in the use of every kind of
weapon. Tell us now, O Sahadeva, O son of Kuru’s race, who that warrior
is conversant with all kinds of battle-array, that may become the leader
of these seven and may also withstand in battle Bhishma who is like unto
a fire having arrows for its flames. Give us thy own opinion, O tiger
among men, as who is fit to be our generalissimo.’
“Sahadeva said, ‘Closely related to us, sympathising with us in our
distress, endued with great might, conversant with every virtue, skilled
in weapons, and irresistible in battle, the mighty king of the Matsyas,
Virata, relying upon whom we hope to recover our share of the kingdom,
will be able to bear in battle both Bhishma and all those mighty
car-warriors.’”
Vaisampayana continued, “After Sahadeva had said this, eloquent Nakula
then said these words, ‘He that in years, in knowledge of scriptures, in
perseverance, in family and birth, is respectable; he that is endued with
modesty, strength, and prosperity; he that is well-versed in all branches
of learning; he that studied the science of weapons (with the sage
Bharadwaja); he who is irresistible and firmly devoted to truth; he that
always challenges Drona and mighty Bhishma; he that belongs to one of the
foremost of royal houses; he that is a famous leader of hosts; he that
resembles a tree of hundred branches in consequence of sons and grandsons
that surround him; that king, who, with his wife, performed, moved by
wrath, the austerest of penances for the destruction of Drona; that hero,
who is an ornament of assemblies; that bull among monarchs who always
cherishes us like a father; that father-in-law of ours, Drupada, should
be our generalissimo. It is my opinion that he will be able to withstand
both Drona and Bhishma rushing to battle, for that king is the friend of
Angira’s descendant Drona and is conversant with celestial weapons.’
“After the two sons of Madri had thus expressed their individual
opinions, Vasava’s son, Savyasachin, who was equal to Vasava himself,
said these words, ‘This celestial person of the hue of fire and endued
with mighty arms, who sprang into life through the power of ascetic
penances and the gratification of sages; who issued from the sacrificial
fire-hole armed with bow and sword, accoutred in armour of steel, mounted
on a car unto which were yoked excellent steeds of the best breed, and
the clatter of whose car-wheels was as deep as the roar of mighty masses
of clouds; this hero endued with that energy and strength and resembling
the very lion in his frame of body and prowess, and possessed of leonine
shoulders, arms, chest, and voice like the lion’s roar; this hero of
great effulgence; this warrior of handsome brows, fine teeth, round
cheeks, long arms, of stout make, excellent thighs, large expansive eyes,
excellent legs, and strong frame; this prince who is incapable of being
penetrated by weapons of any kind, and who looks like an elephant with
rent temples; this Dhrishtadyumna, truthful in speech, and with passions
under control, was born for the destruction of Drona. It is this
Dhrishtadyumna, I think, that will be able to bear Bhishma’s arrows which
strike with the vehemence of the thunderbolt and look like snakes with
blazing mouths, which resemble the messengers of Yama in speed, and fall
like flames of fire (consuming everything they touch), and which were
borne before by Rama alone in battle. I do not, O king, see the man
except Dhrishtadyumna, who is able to withstand Bhishma of great vows.
This is just what I think. Endued with great lightness of hand and
conversant with all the modes of warfare, accoutred in coat of mail that
is incapable of being penetrated by weapons, this handsome hero,
resembling the leader of a herd of elephants, is according to my opinion,
fit to be our generalissimo.’
“Bhima then said, ‘That son of Drupada, Sikhandin, who is born for the
destruction of Bhishma, as is said, O king, by the sages and Siddhas
assembled together, whose form on the field of battle, while displaying
celestial weapons, will be seen by men to resemble that of the
illustrious Rama himself. I see not, O king, the person who is able to
pierce with weapons that Sikhandin, when he is stationed for battle on
his car, accoutred in mail. Except the heroic Sikhandin, there is no
other warrior who is able to slay Bhishma in single combat. It is for
this, O king, that I think Sikhandin is fit to be our generalissimo.’
“Yudhishthira said, ‘O sire, the strength and weakness, might and
feebleness, of everything in the universe, and the intentions of every
person here, are well-known to virtuous Kesava. Skilled or unskilled in
weapons, old or young, let him be the leader of my forces, who may be
indicated by Krishna of Dasarha’s race. Even he is the root of our
success or defeat. In him are our lives, our kingdom, our prosperity and
adversity, our happiness and misery. Even he is the Ordainer and Creator.
In him is established the fruition of our desires. Let him, therefore, be
the leader of our host, who may be named by Krishna. Let that foremost of
speakers say, for the night approacheth. Having selected our leader,
worshipped our weapons with offerings of flowers and perfumes, we will,
at day-break, under Krishna’s orders march to the field of battle!’”
Vaisampayana continued, “Hearing these words of the intelligent king,
Yudhishthira the Just, the lotus-eyed Krishna said, eyeing Dhananjaya,
the while, ‘O king, I fully approve of all those powerful warriors whom ye
have named for becoming the leaders of thy troops. All of them are
competent to withstand thy foes. Indeed, they can frighten Indra himself
in great battle, let alone the covetous and wicked-minded sons of
Dhritarashtra. O thou of mighty arms, for thy good I made great efforts
to prevent the battle by bringing about peace. By that we have been freed
from the debt we owed to virtue. Fault-finding persons will not be able
to reproach us for anything. Foolish Duryodhana, destitute of
understanding, regardeth himself as skilled in weapons, and though really
weak thinketh himself to be possessed of strength. Array thy troops soon,
for slaughter is the only means by which they can be made to yield to our
demands. Indeed, the sons of Dhritarashtra will never be able to keep
their ground when they will behold Dhananjaya with Yuyudhana as his
second, and Abhimanyu, and the five sons of Draupadi, and Virata, and
Drupada, and the other kings of fierce prowess,--all lords of
Akshauhinis. Our army is possessed of great strength, and is invincible
and incapable of being withstood. Without doubt, it will slay the
Dhartarashtra host. As regards our leader, I would name that chastiser of
foes, Dhrishtadyumna.’”
SECTION CLII
Vaisampayana said, “When Krishna had said this, all the monarchs there
were filled with joy. And the shout sent forth by those delighted kings
was tremendous. And the troops began to move about with great speed,
saying, ‘Draw up, Draw up.’ And the neighing of steeds and roars of
elephants and the clatter of car-wheels and the blare of conchs and the
sound of drums, heard everywhere, produced a tremendous din. And teeming
with cars and foot-soldiers and steeds and elephants, that invincible
host of the marching Pandavas moving hither and thither, donning their
coats of mail, and uttering their war-cries, looked like the impetuous
current of the Ganga when at its full, agitated with fierce eddies and
waves. And in the van of that host marched Bhimasena, and the two sons of
Madri encased in their coats of mail, and Subhadra’s son and the five
sons of Draupadi and Dhrishtadyumna of Prishata’s race. And the
Prabhadrakas and the Panchalas marched behind Bhimasena. And the din made
by the marching hosts, filled with joy, was like unto the roars of the
deep when the tide is highest on the day of the new moon. Indeed, the
tumult was such that it seemed to reach the very heavens. And capable of
breaking hostile ranks, those warriors cased in armour marched thus,
filled with joy. And Kunti’s son, king Yudhishthira, amongst them
marched, taking with him the cars and other vehicles for transport, the
food-stores and fodder, the tents, carriages, and draught-cattle, the
cash-chests, the machines and weapons, the surgeons and physicians, the
invalids, and all the emaciated and weak soldiers, and all the attendants
and camp-followers. And truthful Draupadi, the princess of Panchala,
accompanied by the ladies of the household, and surrounded by servants
and maids, remained at Upaplavya. And causing their treasure and ladies
to be guarded by bodies of soldiers, some of whom were placed as
permanent lines of circumvallation and some ordered to move about at a
distance from this line, the Pandavas set out with their mighty host. And
having made presents of kine and gold to the Brahmanas, who walked around
them and uttered blessings, the sons of Pandu commenced the march on
their cars decked with jewels. And the princes of Kekaya, and
Dhrishtaketu, and the son of the king of the Kasis, and Srenimat, and
Vasudana, and the invincible Sikhandin, all hale and hearty, cased in
armour and armed with weapons and decked with ornaments, marched behind
Yudhishthira, keeping him in their centre. And in the rear, were Virata,
Yajnasena’s son of the Somaka race (Dhrishtadyumna), Susarman,
Kuntibhoja, Dhrishtadyumna’s sons, forty thousand cars, five times as
much cavalry, infantry ten times more numerous (than the last), and sixty
thousand elephants. And Anadhrishti, and Chekitana and Dhrishtaketu and
Satyaki all marched, surrounding Vasudeva and Dhananjaya. And reaching
the field of Kurukshetra with their forces in battle-array, those
smiters, the sons of Pandu, looked like roaring bulls. And entering the
field, those chastisers of foes blew their conchs. And Vasudeva and
Dhananjaya also blew their conchs. And hearing the blare of the conch
called Panchajanya, which resembled the roll of the thunder, all the
warriors (of the Pandava army) were filled with joy. And the leonine
roars of those warriors, endued with lightness of hand and speed of
motion, mingling with the blare of conchs and beat of drums, made the
whole earth, the welkin, and the oceans resound therewith.”
SECTION CLIII
Vaisampayana said, “King Yudhishthira then caused his troops to encamp
on a part of the field that was level, cool, and abounding with grass and
fuel. Avoiding cemeteries, temples and compounds consecrated to the
deities, asylums of sages, shrines, and other sacred plots. Kunti’s
high-souled son, Yudhishthira, pitched his camp on a delightful, fertile,
open and sacred part of the plain. And rising up, again, after his
animals had been given sufficient rest, the king set out joyously
surrounded by hundreds and thousands of monarchs. And Kesava accompanied
by Partha began to move about, scattering numerous soldiers of
Dhritarashtra (kept as outposts). And Dhrishtadyumna of Prishata’s race
and that mighty car-warrior of great energy, viz., Yuyudhana, otherwise
called Satyaki, measured the ground for the encampment. And arrived, O
Bharata, at the holy Hiranwati which flows through Kurukshetra, which was
filled with sacred water, and whose bed was divested of pointed pebbles
and mire, and which was regarded as an excellent tirtha, Kesava caused a
moat to be excavated there, and for its protection stationed a sufficient
number of troops with proper instructions. And the rules that were
observed in respect of the tents of the high-souled Pandavas, were
followed by Kesava in the matter of the tents he caused to be set up for
the kings (that came as their allies). And, O monarch, costly tents,
incapable of being attacked, apart from one another, were, by hundreds
and thousands, set up for those kings on the surface of the earth, that
looked like palatial residences and abounded with fuels and edibles and
drinks. And there were assembled hundreds upon hundreds of skilled
mechanics, in receipt of regular wages and surgeons and physicians,
well-versed in their own science, and furnished with every ingredient
they might need. And king Yudhishthira caused to be placed in every
pavilion large quantities, high as hills, of bow-strings and bows and
coats of mail and weapons, honey and clarified butter, pounded lac,
water, fodder of cattle, chaff and coals, heavy machines, long shafts,
lances, battleaxes, bow-staffs, breast-plates, scimitars and quivers. And
innumerable elephants cased in plates of steel with prickles thereon,
huge as hills, and capable of fighting with hundreds and thousands, were
seen there. And learning that the Pandavas had encamped on that field,
their allies, O Bharata, with their forces and animals, began to march
thither. And many kings who had practised Brahmacharya vows, drunk
(consecrated) Soma and had made large presents to Brahmanas at
sacrifices, came there for the success of the sons of Pandu.”
SECTION CLIV
Janamejaya said, “Hearing that Yudhishthira had, with his troops marched
from the desire of battle and encamped on Kurukshetra, protected by
Vasudeva, and aided by Virata and Drupada with their sons, and surrounded
by the Kekayas, the Vrishnis, and other kings by hundreds, and watched
over by numerous mighty car-warriors, like the great Indra himself by the
Adityas, what measures were concerted by king Duryodhana? O high-souled
one, I desire to hear in detail all that happened in Kurujangala on that
frightful occasion. The son of Pandu, with Vasudeva and Virata and
Drupada and Dhrishtadyumna, the Panchala prince and that mighty
car-warrior Sikhandin and powerful Yudhamanyu, incapable of being
resisted by the very gods, might trouble the deities themselves in battle
with Indra at their head. I, therefore, desire to hear in detail, O thou
that art possessed of wealth of asceticism, all the acts of the Kurus and
the Pandavas as they had happened.”
Vaisampayana said, “When he of Dasarha’s race had departed (from the
Kuru court), king Duryodhana, addressing Karna and Dussasana and Sakuni,
said these words, ‘Kesava hath gone to the sons of Pritha, without having
been able to achieve his object. Filled with wrath as he is, he will
surely stimulate the Pandavas. A battle between myself and Pandavas is
much desired by Vasudeva. Bhimasena and Arjuna are ever of the same mind
with him. Yudhishthira, again, is very much under the influence of
Bhimasena. Before this, Yudhishthira with all his brothers was persecuted
by me. Virata and Drupada whom I had waged hostilities with, obedient to
Vasudeva, both of them have become the leaders of Yudhishthira’s host.
The battle, therefore, that will take place, will be a fierce and
terrific one. Casting off all sloth, cause every preparation to be made
for the encounter. Let the kings (my allies) pitch their tents by
hundreds and thousands on Kurukshetra, all of which must be spacious,
incapable of being approached by enemies, near enough to places abounding
with water and fuel, in such positions that the communications thereto
for sending supplies may not be stopped at any time by the foe,--full of
weapons of diverse kinds, and decked with streamers and flags. Let the
road from our city to the camp be made level for their march. Let it be
proclaimed this very day, without loss of time, that our march will
commence tomorrow.’ (Hearing these words of the king), they said, ‘So be
it,’--and when the morrow came, those high-souled persons did everything
they had been commanded to do for the accommodation of the monarchs. And
all those monarchs (meanwhile), hearing the king’s command, rose up from
their costly seats, with wrath having the foe for its objects. And they
began to slowly rub their mace-like arms, blazing with bracelets of gold,
and decked with the paste of sandal and other fragrant substances. And
they also commenced, with those lotus-like hands of theirs, to wear their
head-gears and lower and upper garments and diverse kinds of ornaments.
And many foremost of car-warriors began to superintend the furnishing of
their cars, and persons conversant with horse-lore began to harness their
steeds, while those versed in matters relating to elephants began to
equip those huge animals. And all those warriors began to wear diverse
kinds of beautiful armour made of gold, and arm themselves with diverse
weapons. And the foot-soldiers began to take up various kinds of arms and
case their bodies in various kinds of armour decorated with gold. And, O
Bharata, the city of Duryodhana then, filled as it was with rejoicing
millions, wore the bright aspect of a festive occasion. And, O king, the
Kuru capital at the prospect of battle looked like the ocean on the
appearance of the moon, with the vast crowds of humanity representing its
waters with their eddies; the cars, elephants, and horses representing
its fishes; the tumult of conchs and drums, its roar; the
treasure-chests, its jewels and gems; the diverse kinds of ornaments and
armour its waves; the bright weapons its white foam; the rows of houses
the mountains on its beach; and the roads and shops, like lakes!”
SECTION CLV
Vaisampayana said, “Recollecting the words spoken by Vasudeva,
Yudhishthira once more addressed that scion of Vrishni’s race, saying,
‘How, O Kesava, could wicked Duryodhana say it? O thou of unfading glory,
what should we do in view of the occasion that hath come? By acting in
what way may we keep on the track of our duty? Thou, O Vasudeva, art
acquainted with the views of Duryodhana, Karna, and Sakuni, the son of
Suvala. Thou knowest also what views are entertained by myself and my
brothers. Thou hast heard the words uttered by both Vidura and Bhishma. O
thou of great wisdom, thou hast also heard in their entirety the words of
wisdom spoken by Kunti. Overlooking all these, tell us, O thou of mighty
arms, after reflection, and without hesitation, what is for our good.’
“Hearing these words of king Yudhishthira the Just, that were fraught
with virtue and profit, Krishna replied, in a voice deep as that of the
clouds or cymbals, saying, ‘Responding to his advantage and consistent
with both virtue and profit, those words that were uttered by me in the
Kuru court found no response in the Kuru prince Duryodhana with whom
deceit supplieth the place of wisdom. That wretch of wicked understanding
listeneth not in the least to the counsels of Bhishma or Vidura or mine.
He transgresseth everybody. He wisheth not to earn virtue, nor doth he
wish for fame. That wicked-souled wight, relying upon Karna, regardeth
everything as already won. Indeed, Suyodhana of wicked heart and sinful
in his resolves, even ordered my incarceration but he did not, however,
obtain the fruition of that wish. Neither Bhishma nor Drona said anything
on that subject. Indeed, all of them follow Duryodhana, except Vidura, O
thou of unfading glory. Sakuni, the son of Suvala, and Karna, and
Dussasana, all equally foolish, gave foolish and vindictive Duryodhana
much improper advice regarding thee. Indeed, what use is there in my
repeating to thee all that the Kuru prince hath said? In brief, that
wicked-souled wight beareth no good will towards thee. Not even in all
these kings together, that form thy army, is that measure of sinfulness
and wickedness which resideth in Duryodhana alone. As regards ourselves,
we do not desire to make peace with the Kauravas by abandoning our
property. War, therefore, is that which should now take place.’”
Vaisampayana continued, “Hearing these words uttered by Vasudeva, all
the kings (there present), O Bharata, without saying anything, looked at
Yudhishthira’s face. And Yudhishthira, understanding the intention of
those monarchs, said, with Bhima and Arjuna and the twins, ‘Draw up the
troops in battle array.’ And the word of command having been passed, a
great uproar rose amongst the Pandava army and all the soldiers were
filled with joy. King Yudhishthira the Just, however, beholding the
(impending) slaughter of those that deserved not to be slain, began to
sigh deeply, and addressing Bhimasena and Vijaya, said, ‘That for the
sake of which I accepted an exile into the woods and for which I suffered
so much misery, that great calamity overtaketh us of a set purpose. That
for which we strove so much leaveth us as if on account of our very
striving. On the other hand, a great distress overtaketh us, although we
did nothing to invite it. How shall we fight with those reverend
superiors (of ours) whom we on no account can slay? What kind of victory
shall we achieve by slaying our preceptors of venerable age?’
“Hearing these words of king Yudhishthira the Just, Savyasachin repeated
to his elder brother all those words that Vasudeva had said. And
addressing Yudhishthira, Arjuna continued, ‘Thou hast, O king, certainly
understood all the words spoken by Kunti and Vidura, that were repeated
to thee by Devaki’s son. I know it for certain that neither Vidura nor
Kunti would say anything that is sinful. Besides this, O son of Kunti, we
cannot withdraw without engaging in battle.’
“Hearing this speech of Savyasachin, Vasudeva also said unto Partha, ‘It
is even so (as thou hast said).’ The sons of Pandu then, O great king,
made up their minds for war, and passed that night with their soldiers in
great happiness.”
SECTION CLVI
Vaisampayana said, “After that night had passed away, king Duryodhana, O
Bharata, distributed (in proper order) his eleven Akshauhinis of troops.
And arranging his men, elephants, cars, and steeds, into three classes,
viz., superior, middling, and inferior, the king distributed them amongst
his divisions (by placing them in the van, centre, and rear of the
ranks). And furnished with timber and planks for repairing the damages
their cars might sustain in the press of battle, with large quivers borne
on cars, with tiger-skins and other stiff leather for enveloping the
sides of cars, with barbed javelins to be hurled by the hand, with
quivers borne on the backs of steeds and elephants, with long-handled
spears of iron and missiles, with quivers borne on the backs of
foot-soldiers with heavy clubs of woods, with flagstaffs and banners,
with long heavy shafts shot from bows, with diverse kinds of nooses and
lassoes, with armour of various kinds, with short-pointed clubs of wood,
with oil, treacle, and sand, with earthen pots filled with poisonous
snakes, with pulverised lac and other inflammable matter, with short
spears furnished with tinkling bells, with diverse weapons of iron, and
machines for hurling hot treacle, water, and stones, with whistling
clubs of hard wood, with wax and heavy mallets, with clubs of wood having
iron spikes, with plough-poles and poisoned darts, with long syringes for
pouring warm treacle and planks of cane, with battle-axes and forked
lances with spiked gauntlets, with axes and pointed iron-spikes, with
cars having their sides covered with skins of tigers and leopards, with
sharp-edged circular planks of wood, with horns, with javelins and
various other weapons of attack, with axes of the kuthara species, and
spades, with cloths steeped in oil, and with clarified butter, the
divisions of Duryodhana, glittering with robes embroidered with gold and
decked with various kinds of jewels and gems and consisting of warriors
endued with handsome persons, blazed forth like fire. And cased in coats
of mail and well-skilled in weapons, accomplished in horse-lore, brave
persons of good birth were employed as car-drivers. And all the cars were
furnished with various drugs, and with horses having rows of bells and
pearls on their heads, and with banners and flagstaffs, and with
ornaments gracing their steeples and turrets and with shields, swords,
and lances, and javelins and spiked maces. And unto each of those cars
were yoked four steeds of the best breed. And upon each of them were kept
a hundred bows. And each car had one driver in charge of the couple of
steeds in front, and two drivers in charge of the couple of steeds
attached to the wheels on the two sides. And both of the last-mentioned
drivers were skilled car-warriors, while the car-warrior himself was also
skilled in driving steeds. And thousands of cars thus furnished and
decked with gold, and protected like a fortified town and incapable of
being conquered by foes, were stationed on all sides. And the elephants
also were furnished with rows of bells and pearls and decked with diverse
ornaments. And on the back of each of those animals, mounted seven
warriors. And in consequence of such accoutrements those animals looked
like hills graced with jewels. And amongst the seven, two were armed with
hooks, two were excellent bowmen, two were first-rate swords-men, and
one, O king, was armed with a lance and trident. And, O king, the army of
the illustrious Kuru king, teemed with innumerable infuriate elephants,
bearing on their backs loads of weapons and quivers filled with arrows.
And there were also thousands of steeds ridden by brave soldiers
accoutred in mail, decked in ornaments, and furnished with flags. And
numbering in hundreds and thousands, all those steeds were free from the
habit of scratching the ground with their forehoofs. And they were all
well-trained, and decked with ornaments of gold, and exceedingly obedient
to their riders. And of foot-soldiers, there were hundreds of thousands
of diverse mien, accoutred in armours of diverse kinds and armed also
with weapons of diverse species, and decked with golden ornaments. And
unto each car, were assigned ten elephants, and unto each elephant ten
horses, and unto each horse ten foot-soldiers, as protectors. Again, a
large body of troops was kept as a reserve for rallying the ranks that
would be broken. And this reserve consisted of cars, unto each of which
were attached fifty elephants; and unto each elephant were attached a
hundred horses; and unto each horse were attached seven foot-soldiers.
Five hundred cars, as many elephants (fifteen hundred horses, and two
thousand five hundred foot-soldiers) constitute a Sena. Ten Senas
constitute a Pritana; and ten Pritanas, a Vahini. In common parlance,
however, the words Sena, Vahini, Pritana, Dhwajini, Chamu, Akshauhini,
and Varuthini are used in the same sense.
“It was thus that the intelligent Kaurava arrayed his force. Between the
two sides, the total number was eighteen Akshauhinis. Of this, the
Pandava force consisted of seven Akshauhinis, while the Kaurava force
consisted of ten Akshauhinis and one more. Five times fifty men
constitute a Patti. Three Pattis make a Senamukha or Gulma. Three Gulmas
make a Gana. In Duryodhana’s army, there were thousands and hundred of
such Ganas consisting of warriors capable of smiting (the foe) and
longing for battle. And the mighty-armed king Duryodhana, selecting from
among them brave and intelligent warriors, made them the leaders of his
troops. And placing an Akshauhini of troops under each of those best of
men, viz., Kripa, Drona, Salya, Jayadratha, the king of the Sindhus,
Sudakshina the ruler of the Kamvojas, Kritavarman, Drona’s son
(Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the
mighty Vahlika, the king used to bring them daily before him and at all
hours, and speak to them. And he repeatedly offered them worship before
his very eyes. And thus appointed, all warriors, with all their
followers, became desirous of doing what was most agreeable to the king.”
SECTION CLVII
Vaisampayana said, “Dhritarashtra’s son, accompanied by all the kings,
then addressed Bhishma, son of Santanu, and with joined hands said these
words, ‘Without a commander, even a mighty army is routed in battle like
a swarm of ants. The intelligence of two persons can never agree.
Different commanders, again, are jealous of one another as regards their
prowess. O thou of great wisdom, it is heard (by us) that (once on a
time) the Brahmanas, raising a standard of Kusa grass, encountered in
battle the Kshatriyas of the Haihaya clan endued with immeasurable
energy. O grandsire, the Vaisyas and the Sudras followed the Brahmanas,
so that all the three orders were on one side, while those bulls among
the Kshatriyas were alone on the other. In the battles, however, that
ensued, the three orders repeatedly broke, while the Kshatriyas, though
alone, vanquished a large army that was opposed to them. Then those best of
Brahmanas enquired of the Kshatriyas themselves (as to the cause of
this). O grandsire, those that were virtuous among the Kshatriyas
returned the true answer to the enquirers, saying, “In battle we obey the
orders of one person endued with great intelligence, while ye are
disunited from one another and act according to your individual
understanding.” The Brahmanas then appointed one amongst themselves as
their commander, who was brave and conversant with the ways of policy.
And they then succeeded in vanquishing the Kshatriyas. Thus people always
conquer their foes in battle who appoint a skilled, brave, and sinless
commander, observing the good of the forces under him. As regards thee,
thou art equal to Usanas himself, and always seekest my good. Incapable
of being slain, thou art, again devoted to virtue. Be thou, therefore,
our commander. Like the sun among all luminaries, like the moon unto all
delicious herbs, like Kuvera among the Yakshas, like Vasava among the
gods, like Meru among mountains, Suparna among the birds, Kumara among
the gods, Havyavaha among Vasus, thou art amongst ourselves. Like the
gods protected by Sakra, ourselves, protected by thee, will assuredly
become invincible by the very gods. Like Agni’s son (Kumara) at the head
of the gods, march thou at our head, and let us follow thee like calves
following the lead of a mighty bull.’
“Bhishma said, ‘O mighty-armed one, it is even so, O Bharata, as thou
sayest. But the Pandavas are as dear to me as ye yourselves. Therefore, O
king, I should certainly seek their good as well, although I shall
certainly fight for thee, having given thee a pledge (before) to that
effect. I do not see the warrior on earth that is equal to me, except
that tiger among men, Dhananjaya, the son of Kunti. Endued with great
intelligence, he is conversant with innumerable celestial weapons. That
son of Pandu, however, will never fight with me openly. With the power of
my weapons, I can, in a trice, destroy this universe consisting of gods,
Asuras, Rakshasas, and human beings. The sons of Pandu, however, O king,
are incapable of being exterminated by me. I shall, therefore, slay every
day ten thousand warriors. If, indeed, they do not slay me in battle
first, I will continue to slaughter their forces thus. There is another
understanding on which I may willingly become the commander of thy
forces. It behoveth thee to listen to that. O lord of earth, either Karna
should fight first, or I will fight first. The Suta’s son always boasts
of his prowess in battle, comparing it with mine.’
“Karna said, ‘As long as Ganga’s son liveth, O king, I shall never fight.
After Bhishma is slain, I shall fight with the wielder of Gandiva.’”
Vaisampayana continued, “After this, Dhritarashtra’s son duly made
Bhishma the commander of his force, distributing large presents. And
after his installation in the command, he blazed forth with beauty. And
at the king’s behest, musicians cheerfully played upon drums and blew
conchs by hundreds and thousands. And numerous leonine roars were sent
forth and all the animals in the camp uttered their cries together. And
although the sky was cloudless, a bloody shower fell and made the ground
miry. And fierce whirl-winds, and earthquakes, and roars of elephants,
occurring, depressed the hearts of all the warriors. Incorporeal voices
and flashes of meteoric falls were heard and seen in the welkin. And
jackals, howling fiercely, foreboded great calamity. And, O monarch,
these and a hundred other kinds of fierce portents made their appearance
when the king installed Ganga’s son in the command of his troops. And
after making Bhishma--that grinder of hostile hosts--his general, and
having also caused by abundant gifts of kine and gold to the Brahmanas to
pronounce benedictions on him, and glorified by those benedictions, and
surrounded by his troops, and with Ganga’s son in the van, and
accompanied by his brothers, Duryodhana marched to Kurukshetra with his
large host. And the Kuru king, going over the plain with Karna in his
company, caused his camp to be measured out on a level part, O monarch,
of that plain. And the camp, pitched on a delightful and fertile spot
abounding with grass and fuel, shone like Hastinapura itself.”
SECTION CLVIII
Janamejaya said, “When Yudhishthira heard that Bhishma, the high-souled
son of Ganga, the foremost of all wielders of weapons, the grandsire of
the Bharatas, the head of all the kings, the rival of Vrihaspati in
intellect, resembling the ocean in gravity, the mountains of Himavat in
calmness, the Creator himself in nobleness, and the sun in energy, and
capable of slaying hostile hosts like great Indra himself by showering
his arrows, was installed, till his removal by death, in the command of
the Kuru army on the eve of the great sacrifice of battle, terrific in
its mien and capable of making one’s hairs stand on their ends, what did
that mighty-armed son of Pandu, that foremost of wielders of weapons,
say? What also did Bhima and Arjuna say? And what too did Krishna say?”
Vaisampayana said, “When news was received of this, Yudhishthira endued
with great intelligence and well-acquainted with what should be done in
view of dangers and calamities summoned all his brothers and also the
eternal Vasudeva (to his presence). And that foremost of speakers then
said in a mild voice, ‘Make your rounds among the soldiers, and remain
carefully, casing yourselves in mail. Our first encounter will be with
our grandsire. Look ye for (seven) leaders for the seven Akshauhinis of
my troops.’
“Krishna said, ‘Those words of grave import, which, O bull of the Bharata
race, it behoveth thee to utter on an occasion like this, have, indeed,
been uttered by thee. Even this, O mighty armed one, is what I also like.
Let therefore, that be done which should be done next. Let, indeed, seven
leaders be selected for thy army.’”
Vaisampayana continued, “Summoning then those warriors eager for battle,
viz., Drupada and Virata, and that bull of Sini’s race, and
Dhrishtadyumna the prince of Panchala, and king Dhrishtaketu, and prince
Shikhandi of Panchala, and Sahadeva, the ruler of the Magadhas,
Yudhishthira duly appointed them in the command of his seven divisions.
And above them all was placed in command of all the troops that
Dhrishtadyumna who had sprung from the blazing (sacrificial) fire for the
destruction of Drona. And Dhananjaya, of curly hair, was made the leader
of all those high-souled leaders. And handsome Janardana endued with
great intelligence, he who was the younger brother of Sankarshana, was
chosen as the guide of Arjuna and the driver of his steeds.
“And beholding that a very destructive battle was about to take place,
there came, O king, into the Pandava encampment, Halayudha, accompanied
by Akrura, and Gada and Samva, and Uddhava, and Rukmini’s son
(Pradyumna), and Ahuka’s sons, and Charudeshna, and others. And
surrounded and guarded by those foremost warriors of the Vrishni race,
resembling a herd of mighty tigers, like Vasava in the midst of the
Maruts, the mighty-armed and handsome Rama, attired in garments of blue
silk and resembling the peak of the Kailasa mountain, and endued with the
sportive gait of the lion and possessed of eyes having their ends
reddened with drink, came there (at such a time). And beholding him, king
Yudhishthira the Just, and Kesava of great effulgence, and Pritha’s son
Vrikodara of terrible deeds, and (Arjuna) the wielder of Gandiva, and all
the other kings that were, rose from their seats. And they all offered
worship unto Halayudha as he came to that place. And the Pandava king
touched Rama’s hands with his own. And that chastiser of foes, Halayudha,
in return, accosting them all with Vasudeva at their head, and saluting
(respectfully) both Virata and Drupada who were senior in years, sat down
on the same seat with Yudhishthira. And after all the kings had taken
their seats, Rohini’s son, casting his eyes on Vasudeva, began to speak.
And he said, ‘This fierce and terrible slaughter is inevitable. It is,
without doubt, a decree of fate, and I think that it cannot be averted.
Let me hope, however, to behold all of you, with your friends, come
safely out of this strife, with sound bodies and perfectly hale. Without
doubt, all the Kshatriyas of the world that are assembled together have
their hour come. A fierce melee covering with a mire of flesh and blood
is sure to take place. I said unto Vasudeva repeatedly in private, “O
slayer of Madhu, unto those that bear equal relationship to us, observe
thou an equal behaviour. As are the Pandavas to us, even so is king
Duryodhana. Therefore, give him also the same aid.” Indeed, he repeatedly
soliciteth it. For thy sake, however, the slayer of Madhu regarded not my
words. Looking at Dhananjaya, he hath with his whole heart, been devoted
to your cause. Even this is what I certainly think, viz., that the
victory of the Pandavas is sure, for Vasudeva’s wish, O Bharata, is even
so. As regards myself, I dare not cast my eyes on the world without
Krishna (on my side). It is for this that I follow whatever Krishna
seeketh to achieve. Both of these heroes, well-skilled in encounter with
the mace, are my disciples. My affection, therefore, for Bhima is equal
to that for king Duryodhana. For these reasons, I shall now repair to the
tirtha of the Saraswati for ablutions, for I shall not be able to behold
with indifference the destruction of the Kauravas.’
“Having said this, the mighty-armed Rama, obtaining the leave of the
Pandavas, and making the slayer of Madhu desist (from following him
farther), set out on his journey for the sacred waters.”
SECTION CLIX
Vaisampayana said, “About this time, there came into the Pandava camp
Bhishmaka’s son, foremost among all persons of truthful resolution, and
known widely by the name of Rukmi. The high-souled Bhishmaka, who was
otherwise called king Hiranyaroman, was the friend of Indra. And he was
most illustrious among the descendants of Bhoja and was the ruler of the
whole southern country. And Rukmi was a disciple of that lion among the
Kimpurushas who was known by the name of Drona, having his abode on the
mountains of Gandhamadana. And he had learnt from his preceptor the whole
science of weapons with its four divisions. And that mighty-armed warrior
had obtained also the bow named Vijaya of celestial workmanship,
belonging to the great Indra, and which was equal to Gandiva in energy
and to also Sarnga (held by Krishna). There were three celestial bows
owned by the denizens of heaven, viz., Gandiva owned by Varuna, the bow
called Vijaya owned by Indra, and that other celestial bow of great
energy said to have been owned by Vishnu. This last (Sarnga), capable of
striking fear into the hearts of hostile warriors, was held by Krishna.
The bow called Gandiva was obtained by Indra’s son (Arjuna) from Agni on
the occasion of the burning of Khandava, while the bow called Vijaya was
obtained from Drona by Rukmi of great energy. Baffling the nooses of Mura
and slaying by his might that Asura, and vanquishing Naraka, the son of
the Earth, Hrishikesa, while recovering the begemmed ear-rings (of
Aditi), with sixteen thousand girls and various kinds of jewels and gems,
obtained that excellent bow called Sarnga. And Rukmi having obtained the
bow called Vijaya whose twang resembled the roar of the clouds came to
the Pandavas, as if inspiring the whole universe with dread. Formerly,
proud of the might of his own arms, the heroic Rukmi could not tolerate
the ravishment of his sister Rukmini by wise Vasudeva. He had set out in
pursuit, having sworn that he would not return without having slain
Janardana. And accompanied by a large army consisting of four kinds of
forces that occupied (as it marched) a very large portion of the earth,
accoutred in handsome coats of mail and armed with diverse weapons and
resembling the swollen current of the Ganga, that foremost of all
wielders of weapons set out in pursuit of Vasudeva of Vrishni’s race. And
having come up to him of Vrishni’s race who was lord and master of
everything obtainable by ascetic austerities, Rukmi, O king, was
vanquished and covered with shame. And for this he returned not to (his
city) Kundina. And on the spot where that slayer of hostile heroes was
vanquished by Krishna, he built an excellent city named Bhojakata. And, O
king, that city filled with large forces and teeming with elephants
and steeds, is widely known on the earth by that name. Endued with great
energy, that hero, cased in mail and armed with bows, fences, swords and
quivers, quickly entered the Pandava camp, surrounded by an Akshauhini of
troops. And Rukmi entered that vast army, under a standard effulgent as
the sun, and made himself known to the Pandavas, from desire of doing
what was agreeable to Vasudeva. King Yudhishthira, advancing a few steps,
offered him worship. And duly worshipped and eulogised by the Pandavas,
Rukmi saluted them in return and rested for a while with his troops. And
addressing Dhananjaya, the son of Kunti in the midst of the heroes there
assembled, he said, ‘If, O son of Pandu, thou art afraid, I am here to
render thee assistance in the battle. The assistance I will give thee
will be unbearable by thy foes. There is no man in this world who is
equal to me in prowess. I will slay those foes of thine whom thou, O son
of Pandu, wilt assign to me. I will slay one of those heroes, viz., Drona
and Kripa, and Bhishma, and Karna. Or, let all these kings of the earth
stand aside. Slaying in battle thy foes myself, I will give thee Earth.’
And he said this in the presence of king Yudhishthira the Just and of
Kesava and in the hearing of the (assembled) monarchs and all others (in
the camp). Then casting his eyes on Vasudeva and Pandu’s son king
Yudhishthira the Just, Dhananjaya the intelligent son of Kunti smilingly
but in a friendly voice said these words, ‘Born in the race of Kuru,
being especially the son of Pandu, naming Drona as my preceptor, having
Vasudeva for my ally, and bearing, besides the bow called Gandiva, how
can I say that I am afraid? O hero, when on the occasion of the tale of
cattle, I fought with the mighty Gandharvas, who was there to assist me?
In that terrific encounter also with the Gods and Danavas banded together
in great numbers at Khandava, who was my ally when I fought? When, again,
I fought with the Nivatakavachas and with those other Danavas called
Kalakeyas, who was my ally? When, again, at Virata’s city I fought with
the numberless Kurus, who was my ally in that battle? Having paid my
respects, for battle’s sake, to Rudra, Sakra, Vaisravana, Yama, Varuna,
Pavaka, Kripa, Drona, and Madhava, and wielding that tough celestial bow
of great energy called Gandiva, and accoutred with inexhaustible arrows
and armed with celestial weapons, how can a person like me, O tiger among
men, say, even unto Indra armed with the thunderbolt, such words as I am
afraid!--words that rob one of all his fame? O thou of mighty arms, I am
not afraid, nor have I any need of thy assistance. Go therefore, or stay,
as it pleaseth or suiteth thee.’ Hearing these words of Arjuna, Rukmi
taking away with him his army vast as the sea, repaired then, O bull of
Bharata’s race, to Duryodhana. And king Rukmi, repairing thither, said
the same words unto Duryodhana. But that king proud of his bravery,
rejected him in the same way.
“Thus, O king, two persons withdrew from the battle, viz., Rohini’s son
(Rama) of Vrishni’s race and king Rukmi. And after Rama had set out on
his pilgrimage to the tirthas, and Bhishmaka’s son Rukmi had departed
thus, the sons of Pandu once more sat down for consulting with one
another. And that conclave presided over by king Yudhishthira the Just,
abounding with numerous monarchs, blazed forth like the firmament
bespangled with lesser luminaries with the moon in their midst.”
SECTION CLX
Janamejaya said, “After the soldiers had been arrayed thus in order of
battle (on the field of Kurukshetra), what, O bull among Brahmanas, did
the Kauravas then do, urged as they were by destiny itself?”
Vaisampayana said, “After the soldiers, O bull of the Bharata race, had
been arrayed thus in order of battle, Dhritarashtra, O, king, said these
words to Sanjaya.
“Dhritarashtra said, ‘Come, O Sanjaya, tell me with the fullest details
all that hath happened in the encampment of the Kuru and the Pandava
troops. I regard destiny to be superior, and exertion useless, for
although I understand the evil consequences of war that will lead only to
ruin, still I am unable to restrain my son who rejoices in gambling and
considers deceit to be wisdom. Understanding everything, I am not yet
able to secure my own welfare. O Suta, my understanding is capable of
seeing the defects (of measures), but when I approach Duryodhana, that
understanding of mine turneth away (from that right path). When such is
the case, O Sanjaya, that will be which must be. Indeed, the sacrifice of
one’s corporeal body in battle is the laudable duty of every Kshatriya.’
“Sanjaya said, ‘This question, O great king, that thou hast put, is
indeed worthy of thee. It behoveth thee not, however, to impute entire
fault to Duryodhana only. Listen to me, O king, as I speak of this
exhaustively. That man who cometh by evil in consequence of his own
misconduct, should never impute the fault to either time or the gods. O
great king, he amongst men who perpetrateth every wicked act, deserveth
to be slain in consequence of his perpetrating those acts. Afflicted with
injuries in consequence of the match at dice, the sons of Pandu, however,
with all their counsellors quietly bore all those injuries, looking up, O
best of men, to thy face alone. Hear from me fully, O king, of the
slaughter that is about to take place in battle, of steeds and elephants
and kings endued with immeasurable energy. Hearing patiently, O thou that
art endued with great wisdom, of the destruction of the world in the
fierce battle that has been brought about, come to this conclusion and no
other, viz., that man is never the agent of his acts right or wrong.
Indeed, like a wooden machine, man is not an agent (in all he does). In
this respect, three opinions are entertained; some say that everything is
ordained by God; some say that our acts are the result of free-will; and
others say that our acts are the result of those of our past lives.
Listen then, therefore, with patience, to the evil that hath come upon
us.’”
SECTION CLXI
(Uluka Dutagamana Parva)
“Sanjaya said, ‘After the high-souled Pandavas, O king, had encamped by
the side of the Hiranwati, the Kauravas also fixed their camps. And king
Duryodhana having strongly posted his troops and paid homage to all the
kings (on his side) and planted outposts and bodies of soldiers for the
protection of warriors, summoned those rulers of men, viz., Karna and
Dussasana and Sakuni, the son of Suvala, and began, O Bharata, to consult
with them. And king Duryodhana, O Bharata, having (first) consulted with
Karna, and (next), O monarch, with Karna and his (own) brother Dussasana,
and Suvala’s son all together, then summoned, O bull among men, Uluka and
bringing him into his presence in private, told him, O king, these words,
“O Uluka, O son of an adept at dice, repair thou unto the Pandavas and
the Somakas. And repairing thither, repeat these my words (unto
Yudhishthira) in the hearing of Vasudeva. That terrible battle between
the Kurus and the Pandavas which had been expected from a long time back
has at last come. Those boastful words which Sanjaya brought to me, in
the midst of the Kurus and which thou hadst, with Vasudeva and thy
younger brothers, uttered in deep roar,--the time, O son of Kunti, hath
at last come for making them good. Do ye achieve, therefore, all which ye
have pledged yourselves to achieve. Unto the eldest son of Kunti thou
must say, as my words, the following, ‘Virtuous as thou art, how canst
then, with all thy brothers, with the Somakas, and the Kekayas, set thy
heart upon unrighteousness? How canst thou wish the destruction of the
universe, when, as I think thou shouldst be the dispeller of the fears of
all creatures. O bull of Bharata’s race, this sloka sung of old by
Prahlada when his kingdom had been wrested from him by the gods, hath
been heard by us,--Ye gods, that person whose standard of righteousness
is always up, but whose sins are always concealed is said to adopt the
behaviour of the cat (in the story).’ I will here repeat to thee, O king,
this excellent story recited by Narada to my father. A wicked cat, O
king, once on a time took up his abode on the banks of the Ganges,
abandoning all work and with his hands upraised (after the manner of a
devotee). Pretending to have purified his heart, he said unto all
creatures these words, for inspiring confidence in them, viz.,--I am now
practising virtue. After a long time, all oviparous creatures reposed
trust in him, and coming unto him all together, O monarch, they all
applauded that cat. And worshipped by all feathery creatures, that
devourer of feathery creatures, regarded his purpose already
accomplished, as also the purpose of his austerities. And after some more
time, the mice went to that place. And these also all beheld him to be a
virtuous person engaged in the observance of vows, and proudly exerting
himself in a grand act. And having arrived at that settled conviction,
they entertained the following wish, O king,--‘Many foes we have. Let
this one, therefore, become our maternal uncle, and let him always
protect all the old and young ones of our race.’ And going at last to the
cat, all of them said, ‘Through thy grace we desire to roam in happiness.
Thou art our gracious shelter, thou art our great friend. For this, all
of us place ourselves under thy protection. Thou art always devoted to
virtue, thou art always engaged in the acquisition of virtue. O thou of
great wisdom, protect us, therefore, like the wielder of the thunderbolt
protecting the celestials.’ Thus addressed, O king, by all the mice, the
cat answered them, saying, ‘I do not see the consistency of these two,
viz., my ascetic pursuits and this protection (that I am called upon to
grant). I cannot avoid, however, doing good to you agreeably to your
request. You all, at the same time, should always obey my words. Staying
as I am in the observance of a severe vow, I am weakened by my ascetic
practices. I do not, therefore, see the means of my moving from place to
place. Ye all should, therefore, bear me hence every day to the
river-side.’ Saying, ‘So be it,’ the mice then, O bull of Bharata’s race,
made over all their old and young ones to that cat. Then that sinful
creature of wicked soul, feeding on mice, gradually became fat and of
good complexion and strong in his limbs. And thus while the mice began to
be reduced in number, the cat began to grow in vigour and strength. Then
all the mice, coming together, said unto one another, ‘Our uncle is daily
growing stout, while we are being daily reduced (in number)!’ Then a
certain mouse endued with wisdom, named Dindika, said, O king these words
unto the large swarm of mice gathered there, ‘Go all of ye to the
river-side together. I will follow ye, accompanying our uncle.’
‘Excellent, Excellent,’ they said, and applauded that one of their
number. And they all did just as those words of grave import spoken by
Dindika seemed to indicate. The cat, however, not knowing all this, ate
up Dindika that day. All the mice then, without losing much time, began
to take counsel of one another. Then a very old mouse, named Kilika, said
these just words, O king, in the presence of all his kinsfolk, ‘Our uncle
is not really desirous of earning virtue. He hath, like a hypocrite,
become our friend when in reality he is our enemy. Indeed, the excreta of
a creature that liveth only upon fruits and roots never containeth hair
of fur. Then again, while his limbs are growing, our number is decaying.
Besides, Dindika cannot be seen for these eight days.’ Hearing these
words, the mice ran away in all directions. And that cat also of wicked
soul returned to whence he came. O thou of wicked soul, thou too art a
practiser of such feline behaviour. Thou behavest towards thy kinsmen
after the manner of the cat (in the story) towards the mice. Thy speech
is of one kind, and thy conduct is of another. Thy (devotion to)
scripture and thy peacefulness of behaviour are only for display before
men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya
and do all that one should do as such. Art thou not virtuous, O bull
among men? Acquiring the earth by means of the prowess of thy arms, make
gifts, O best of the Bharatas, unto the Brahmanas and to the means of thy
deceased ancestors as one should. Seeking the good of that mother of
thine who hath been afflicted with distress for a series of years, dry up
her tears, and confer honours on her by vanquishing (thy foes) in battle.
Thou hadst with great abjectness, solicited only five villages. Even that
was rejected by us, for how could we bring about a battle, how could we
succeed in angering the Pandavas, was all that we sought. Remembering
that it was for thee that the wicked Vidura was driven (by us) and that
we had tried to burn you all in the house of lac, be a man now; at the
time of Krishna’s setting out (from Upaplavya) for the Kuru court, thou
hadst through him communicated this message (to us), viz.,--Hear, O king,
I am prepared for either war or peace! Know, O monarch, that the hour
hath come for battle. O Yudhishthira, I have made all these preparations
in view of that. What doth a Kshatriya regard as a more estimable
accession (of good fortune) than battle? Born thou hast been in the
Kshatriya order. Known also thou art in the world. Having obtained
weapons again from Drona and Kripa, why, O bull of the Bharata race, dost
thou rely on Vasudeva who belongeth to the same order of life as thyself
and who is, not superior to thee in might.’
“‘“Thou must also say unto Vasudeva in the presence of the Pandavas these
words,--For thy own sake, as also for the sake of the Pandavas, withstand
me in battle to the best of thy power! Assuming once more that form which
thou hadst assumed before in the Kuru court, rush thou with Arjuna
against me (on the field)! A conjuror’s tricks or illusions may
(sometimes) inspire fright. But as regards the person that stands armed
for fight, such deceptions (instead of inspiring fight) only provoke
anger! We also are competent, by our powers of illusion, to ascend to
heaven or the firmament, or penetrate into the nether region, or the city
of Indra! We also can display various forms in our own body! The great
Ordainer bringeth all creatures to subjection by a fiat of His will (and
never by such conjuror’s tricks)! Thou always sayest, O thou of Vrishni’s
race, these words, viz.,--Causing the sons of Dhritarashtra to be slain
in battle, I will confer undisputed sovereignty on the sons of
Pritha!--These words of thine were brought to me by Sanjaya. Thou hadst
also said, ‘Know, ye Kauravas that it is with Arjuna, having me for his
second, ye have provoked hostilities!’ Truthfully adhering to that
pledge, put forth thy energy for the Pandavas and fight now in battle to
the best of thy power! Show us that thou canst be a man! He is said to be
truly alive, who, having ascertained (the might of his) foes inspireth
grief in them by resorting to true manliness! Without any reason, O
Krishna, great hath been thy fame spread in the world! It will, however,
presently be known that there are many persons in the world that are
really eunuchs though possessed of the signs of manhood. A slave of
Kansa, especially as thou art, a monarch like me should not cover himself
in mail against thee!
“‘“Say (next) repeatedly, from me, O Uluka, unto that stupid, ignorant,
gluttonous Bhimasena, who is even like a bull though divested of horns,
these words, viz.,--O son of Pritha, a cook thou hadst become, known by
the name of Vallabha, in the city of Virata! All this is evidence of thy
manliness! Let not the vow thou hadst made before in the midst of the
Kuru court be falsified! Let Dussasana’s blood be drunk if thou art able!
O son of Kunti, thou often sayest,--Speedily shall I slay Dhritarashtra’s
sons in battle!--The time for accomplishing it hath now come! O Bharata,
thou deservest to be rewarded in cookery! The difference, however, is
very great between dressing food and fighting! Fight now, be a man!
Indeed, thou shalt have to lie down, deprived of life, on the earth,
embracing thy mace, O Bharata! The boast in which thou hadst indulged in
the midst of thy assembly is all vain, O Vrikodara!
“‘“Say, O Uluka, unto Nakula, from me, these words, viz.,--Fight now, O
Bharata, patiently! We desire, O Bharata, to behold thy manliness, thy
reverence for Yudhishthira, and thy hatred of myself! Recall to mind the
sufferings in their entirety that Krishna had suffered!
“‘“Next, thou must say these words of mine unto Sahadeva in the presence of
the (assembled) monarchs,--Fight in battle now, to the best of thy power!
Remember all your woes!
“‘“Say next, from me, unto both Virata and Drupada, these words,
viz.,--Since the beginning of the creation, slaves, endued even with
great accomplishments, have never been able to fully understand their
masters. Nor have affluent kings been always able to understand their
slaves! This king deserveth no praise,--possibly, under such a belief, ye
have come against me! United together, fight ye, therefore, against me
for achieving my death, and accomplish the objects ye have in view, as
also those that the Pandavas have!
“‘“Say also, from me, unto Dhrishtadyumna, the prince of Panchalas, these
words, viz.,--The hour hath now come for thee, and thou also hast come
for thy hour! Approaching Drona in battle thou wilt know what is best for
thee! Achieve thou the business of thy friend! Accomplish that feat which
is difficult of accomplishment!
“‘“Tell, next, repeatedly from me, O Uluka, unto Sikhandin, these words,
viz.,--The mighty-armed Kaurava, foremost of all bowmen, Ganga’s son
(Bhishma), will not slay thee, knowing thee to be only a female! Fight
now without any fear! Achieve in battle what canst to the best of thy
power! We desire to behold thy prowess!”’”
Vaisampayana continued, “Having said this, king Duryodhana laughed
aloud. And addressing Uluka again, he said, ‘Say once more unto
Dhananjaya in the bearing of Vasudeva these words, viz.,--O hero, either
vanquishing us rule thou this world, or vanquished by us lie thou down on
the field (deprived of life)! Recalling to thy mind the sufferings
occasioned by your banishment from the kingdom, the woes of your sojourn
in the woods, and the affliction of Krishna, be a man, O son of Pandu!
That for which a Kshatriya lady bringeth forth a son is now arrived!
Displaying, therefore, in battle, thy might, energy, courage, manliness,
and great dexterity and speed in the use of weapons, appease thy wrath!
Afflicted with woe, and dispirited and exiled (from home) for a long
time, and driven from his kingdom, who is there whose heart would not
break? Who is there, well-born, and brave, and uncovetous of other’s
wealth, that would not have his wrath excited when his kingdom descending
from generation to generation is attacked? Realise in deeds those high
words that thou hadst said! One that only boasts without being able to do
anything is regarded as a worthless man by those that are good. Recover
thy kingdom and those possessions that are now owned by thy foes! Even
these two are the purposes which a person desirous of war hath in view.
Exert, therefore, thy manliness! Thou wert won (as a slave) at dice!
Krishna was caused by us to be brought into the assembly! One that
regardeth himself a man should certainly display his wrath at this! For
twelve long years hadst thou been exiled from home into the woods, and
one whole year hadst thou passed in Virata’s service! Remembering the
pangs of banishment from the kingdom and of thy sojourn in the woods, as
also those which Krishna had suffered, be thou a man! Display thy wrath
towards those that repeatedly utter harsh words at thee and thy brothers!
Indeed, wrath (such as that) would consist in manliness! Let thy anger,
thy might and prowess, and knowledge, and thy lightness of hand in the
use of weapons, be exhibited! Fight, O son of Pritha, and prove to be a
man! The incantations in respect of all thy weapons have been performed.
The field of Kurukshetra is free from mire. Thy steeds are hale and
strong. Thy soldiers have received their pay. With Kesava, therefore, as
(thy) second, fight (with us)! Without encountering Bhishma as yet, why
dost thou indulge in such boasts? Like a fool, who, without having
ascended the Gandhamadana mountains, boasts (of his would-be feat), thou,
O son of Kunti, art indulging in a similar bragging, be a man! Without
having vanquished in battle the invincible Karna of the Suta race, or
Salya, that foremost of persons, or Drona, the first of all mighty
warriors and equal unto the lord of Sachi in battle, how canst thou, O
Partha, covet for thy kingdom? He that is a preceptor of both Vedic lore
and bowmanship, he that hath crossed both those branches of learning, he
that is foremost in battle and imperturbable (as a tower), he whose might
knoweth no diminution, that commander of armies, Drona of great
effulgence,--him, O Partha, thou wishest in vain to conquer! It is never
heard that the Sumeru peak hath been crushed by the wind. Yet even the
wind will bear away Sumeru, heaven itself will fall down on the earth,
the very Yugas will be altered in respect of their course, if what thou
hast said unto me becometh true! What man is there, desirous of life, be
it Partha or any body else, who having approached that grinder of foes,
would be able to return home with sound body? What person is there,
treading upon the earth with his feet, who, encountered by Drona and
Bhishma and struck with their arrows, would escape from the battle with
life? Like a frog having its abode in a well, why art thou not able to
realise the might of this vast army of the assembled monarchs,
invincible, looking like the very celestial host, and protected by these
lords of men, as the heavenly host by the gods themselves,--protected
that is, by the kings of the East, the West, the South and the North, by
the Kamvojas, the Sakas, the Khasas, the Salwas, the Matsyas, the Kurus
of the middle country, the Mlecchas, the Pulindas, the Dravidas, the
Andhras, and the Kanchis,--this host of many nations, ready for battle,
and resembling the uncrossable current of the Ganga. O thou of little
understanding, how canst thou, O fool, venture to fight with me when
stationed in the midst of my elephant-host? Thy inexhaustible quivers,
thy car given thee by Agni, and thy celestial banner, O Partha, will all,
O Bharata, be tested by us in battle! Fight, O Arjuna, without bragging!
Why dost thou indulge in too much boast! Success in battle resulteth from
the method in which it is fought. A battle is never gained by bragging.
If, O Dhananjaya, acts in this world succeeded in consequence of
vauntings, all persons would then have succeeded in their objects, for
who is there that is not competent to brag? I know that thou hast
Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I
know that there is no warrior equal to thee. Knowing all this, I retain
thy kingdom yet! A man never winneth success in consequence of the
attributes of lineage. It is the Supreme Ordainer alone who by his fiat
of will maketh things (hostile) friendly subservient. For these thirteen
years, I have enjoyed sovereignty while ye were weeping. I shall continue
to rule in the same way, slaying thee with thy kinsmen. Where was thy
Gandiva then, when thou wert made slave won at stake? Where, O Falguni,
was Bhima’s might then? Your deliverance then came neither from
Bhimasena, armed with mace, nor from you armed with Gandiva, but from the
faultless Krishna. It was she, the daughter to Prishata’s house, that
delivered you all, sunk in slavery, engaged in occupations worthy only of
the low, and working as servitors. I characterised you all as sesame
seeds without kernel. That is true. For, did not Partha (some time after)
bear a braid when living in Virata’s city? In the cooking apartments of
Virata, Bhimasena was fatigued with doing the work of a cook. Even this,
O son of Pritha, is (evidence of) my manliness! Flying from an encounter
with hips and braids and waist-bands, thyself binding thy hair, wert
engaged in teaching the girls to dance? It is thus that Kshatriyas always
inflict punishment on Kshatriyas! From fear of Vasudeva, or from fear of
thyself, O Falguni, I will not give up the kingdom! Fight with Kesava as
thy ally! Neither deception, nor conjuror’s tricks, nor jugglery, can
terrify the armed man addressed for fight. On the other hand, these
provoke only his wrath. A thousand Vasudevas, a hundred Falgunis,
approaching me whose arms and weapons never go for nothing, will surely
fly away in all directions. Encounter Bhishma in combat, or strike the
hill with thy head, or cross with the aid of thy two arms alone the vast
and deep main! As regards my army, it is a veritable main with Saradwat’s
son as its large fish, Vivinsati as its huge snake, Bhishma as its
current of immeasurable might, Drona as its unconquerable alligator,
Karna and Salwa and Salya its fishes and whirlpools, the ruler of the
Kamvojas its equine head emitting fire, Vrihadvala its fierce waves,
Somadatta’s son its whale, Yuyutsu and Durmarshana its waters, Bhagadatta
its gale, Srutayus and Hridika’s son its gulfs and bays, Dussasana its
current, Sushena and Chitrayuda its water-elephants (hippopotamus) and
crocodile, Jayadratha its (submarine) rock, Purumitra its depth, and
Sakuni its shores! When having plunged into this surging ocean with its
inexhaustible waves of weapons, thou wilt, from fatigue, be deprived of
senses and have all thy relatives and friends slain, then will repentance
possess thy heart! Then also will thy heart turn away from the thought of
ruling the earth, like the heart of a person of impure deeds turning away
from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as
impossible as for one not possessed of ascetic merit to obtain heaven!’”
SECTION CLXII
“Sanjaya said, ‘Having reached the Pandava camp, the gambler’s son
(Uluka) presented himself before the Pandavas, and addressing
Yudhishthira said, “Thou art fully conversant with what envoys say! It
behoveth thee not, therefore, to be angry with me if I repeat those words
only which Duryodhana hath instructed me to tell!”’
“‘Hearing this, Yudhishthira said, “Thou hast no fear, O Uluka! Tell us,
without any anxiety what are the views of the covetous Duryodhana of
limited sight!” Then in the midst and presence of the illustrious and
high-souled Pandavas, of the Srinjayas, and Krishna possessed of great
fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka
said these words.
“‘Uluka said, “Even this is what the high-souled king Duryodhana hath in
the presence of all the Kuru heroes, said unto thee! Listen to those
words, O Yudhishthira! Thou wert defeated at dice, and Krishna was
brought into the assembly! At this, a person who regardeth himself a man
would be justified in giving way to wrath! For twelve years wert thou
banished from home into the woods! For one whole year didst thou live in
Virata’s service. Remembering the reason there is for wrath, thy exile,
and the persecution of Krishna, be a man, O son of Pandu! Though weak,
Bhima yet, O Pandava, made a vow! Let him, if able, drink the blood of
Dussasana! Thy weapons have been properly worshipped and their presiding
deities have been invoked! The field of Kurukshetra also is without mire.
The roads are even. Thy steeds are well-fed. Engage in battle, therefore,
on the morrow, with Kesava as thy ally! Without having yet approached
Bhishma in battle, why dost thou indulge in boasts? Like a fool that
boasteth of his intention to ascend the mountains of Gandhamadana, thou,
O son of Kunti, art indulging in a vain boast. Without having vanquished
in battle the Suta’s son (Karna) who is invincible, and Salya, that
foremost of mighty persons, and that first of all warriors and equal unto
Sachi’s lord himself in combat, why, O son of Pritha, dost thou wish for
sovereignty? A preceptor in both the Vedas and the bow, he hath reached
the end of both these branches of learning. Thou desirest in vain, O son
of Pritha, to vanquish that leader of troops, the illustrious Drona, who
fightest in the van, is incapable of being agitated, and whose strength
knows no diminution. Never have we heard that the mountains of Sumeru
have been crushed by the wind! But the wind will bear away Sumeru, heaven
itself will fall down on the earth, the very Yugas will be reversed if
what thou hast said unto me really taketh place! Who is there fond of
life, fighting from the back of an elephant or of a horse or from a car,
that would return home (safe and sound), after having encountered that
grinder of foes? What creature treading the earth with his feet, would
escape with life from battle, having been attacked by Drona and Bhishma,
or pierced with their terrible shafts? Like a frog within a well, why
dost thou not realise the strength of this assembled host of monarchs,
which resembleth the very celestial host, and which is protected by these
kings like the gods protecting theirs in heaven, and which, swarming with
the kings of the East, West, South, and North, with Kamvojas, Sakas,
Khasas, Salwas, Matsyas, Kurus of the middle country, Mlecchas,
Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all
addressed for battle, is uncrossable like the swollen tide of Ganga? O
fool of little understanding, how wilt thou fight with me while I am
stationed in the midst of my elephant force?”
“‘Having said these words unto king Yudhishthira, the son of Dharma,
Uluka, turning his face then towards Jishnu, said unto him these words,
“Fight without bragging, O Arjuna! Why dost thou brag so much? Success
resulteth from the application of method. A battle is never won by
bragging. If acts in this world, O Dhananjaya, succeeded in consequence
only of boasts, then all men would have succeeded in their objects, for
who is there that is not competent to brag? I know that thou hast
Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I
know that there is no warrior equal to thee. Knowing all this, I retain
thy kingdom yet! A man never winneth success in consequence of the
attribute of lineage. It is the Supreme Ordainer alone who by his fiat
maketh (things hostile) friendly and subservient. For these thirteen
years have I enjoyed sovereignty, while ye were weeping! I shall continue
to rule in the same way, slaying thee with thy kinsmen! Where was thy
Gandiva then when thou wert made a slave won at dice? Where, O Falguni,
was Bhimasena’s might then? Your deliverance then came neither from
Bhimasena armed with mace, nor from you armed with Gandiva, but from
faultless Krishna. It was she, the daughter of Prishata’s house, that
delivered you all, sunk in slavery, engaged in occupations worthy only of
the low, and working as servitors! I characterised ye as sesame seeds
without kernel. That is very true, for, did not Partha wear a braid while
living in Virata’s city? In the cooking apartments of Virata, Bhimasena
was fatigued with doing the work of a cook. Even this, O son of Kunti, is
(evidence of) thy manliness! Flying from an encounter with braids and
waist-bands thyself binding thy hair into a braid, thou wert employed in
teaching the girls to dance! It is thus that Kshatriyas always inflict
punishment on a Kshatriya! From fear of Vasudeva, or from fear of
thyself, O Falguni, I will not give up the kingdom. Fight, with Kesava as
thy ally! Neither deception, nor conjuror’s tricks, nor jugglery can
terrify an armed man ready for fight. On the other hand, all this
provokes only his wrath! A thousand Vasudevas, a hundred Falgunis,
approaching me whose aim and weapons never go for nothing, will fly away
in all directions. Encounter Bhishma in combat, or pierce the hills with
thy head, or cross with the aid of thy two arms the vast and deep main!
As regards my army, it is a veritable ocean with Saradwat’s son as its
large fish; Vivinsati, its smaller fish; Vrihadvala its waves;
Somadatta’s son its whale; Bhishma its mighty force; Drona its
unconquerable alligator; Karna and Salya, its fishes and whirlpools;
Kamvoja its equine head vomiting fire, Jayadratha its (submarine) rock,
Purumitra its depth, Durmarshana its waters, and Sakuni its shores! When
having plunged into this swelling ocean with its inexhaustible waves of
weapons thou wilt from fatigue be deprived of thy senses, and have all
thy relatives and friends slain, then will repentance possess thy heart!
Then will thy heart turn away, O Partha, from the thought of ruling the
earth like the heart of a person of impure deeds turning away from (hope
of) heaven. Indeed, for thee to win a kingdom to rule is as impossible as
for one not possessed of ascetic merit to obtain heaven!”’”
SECTION CLXIII
“Sanjaya said, ‘O monarch, provoking Arjuna still further who was like a
snake of virulent poison, by means of those wordy strokes of his, Uluka
once more repeated the words he had once spoken. The Pandavas had before
such repetition, been sufficiently provoked, but hearing these words (a
second time) and receiving those censures through the gambler’s son, they
were provoked beyond endurance. They all stood up, and began to stretch
their arms. And looking like enraged snakes of virulent poison, they
began to cast their eyes on one another. And Bhimasena, with face
downwards, and breathing heavily like a snake, began to glance obliquely
at Kesava, directing the blood-red corners of his eyes towards him. And
beholding the Wind-god’s son to be greatly afflicted and extremely
provoked with rage, he of Dasarha’s race smilingly addressed the
gambler’s son and said, “Depart hence without a moment’s delay, O
gambler’s son, and say unto Suyodhana these words, viz.,--‘Thy words have
been heard and sense understood. Let that take place which thou
desirest.’” Having said this, O best of monarchs, the mighty-armed Kesava
looked once more at Yudhishthira endued with great wisdom. Then in the
midst and presence of all the Srinjayas, of Krishna possessed of great
fame, of Drupada with his sons, of Virata, and all the kings (there
assembled), Uluka once more repeated unto Arjuna the words he had said,
provoking him still further thereby, like one annoying wrathful snake of
virulent poison by means of a stake. And he also said unto all of them,
viz.,--Krishna and others, those words that Duryodhana had instructed him
to say. And hearing those harsh and highly disagreeable words uttered by
Uluka, Partha was greatly excited and wiped the sweat off his forehead.
And beholding Partha, O king, in that condition, that assembly of
monarchs could not bear it at all. And at that insult to Krishna and the
high-souled Partha, the car-warriors of the Pandavas were greatly
agitated. Though endued with great steadiness of mind, those tigers among
men began to burn with anger. And Dhrishtadyumna and Sikhandin and that
mighty car-warrior, Satyaki, and the five Kekaya brothers, and the
Rakshasa Ghatotkacha, the sons of Draupadi, and Abhimanyu, and king
Dhrishtaketu, and Bhimasena, endued with great prowess, and those mighty
car-warriors--the twins,--jumped up from their seats, their eyes red with
anger, tossing their handsome arms decked with red sandal-paste and
ornaments of gold. Then Vrikodara, the son of Kunti, understanding their
gestures and hearts, sprang up from his seat. And gnashing his teeth, and
licking with his tongue the corners of his mouth, and burning with rage,
and squeezing his hands and turning his eyes fiercely, said these words
unto Uluka, “Ignorant fool, thy words have now been heard which Duryodhana
said unto thee for the object of provoking us as if we were a set of
imbeciles! Hear now the words which I say and which thou art to repeat
unto the inaccessible Suyodhana in the midst of all the Kshatriyas and in
the hearing of the Suta’s son and the wicked-hearted Sakuni. ‘We always
seek to gratify our elder brother! It was for this, O thou of wicked
behaviour, that we tolerated thy acts. Dost thou not regard this as
highly fortunate for thee? It was for only the good of our race that king
Yudhishthira the Just, endued with great intelligence, sent Hrishikesa to
the Kurus for bringing about a peace! Impelled by Fate, without doubt,
thou art desirous of repairing unto Yama’s abode! Come, fight with us.
That, however, is certainly to take place tomorrow! I have, indeed, vowed
to slay thee with thy brothers! O sinful fool, do not entertain the
slightest doubt, for it will be as I have vowed! The very ocean, the
abode of Varuna--may all on a sudden transgress its continents. The very
mountains may split, yet my words can never be false! If Yama himself, or
Kuvera, or Rudra, assisteth thee, the Pandavas will still accomplish what
they have vowed! I shall certainly drink Dussasana’s blood according to
my pleasure! And I also vow that Kshatriya whatsoever may then angrily
approach me, even if he cometh with Bhishma himself at the van, I will
send him to Yama’s abode! That which I have said in the midst of a
Kshatriya assembly will certainly be true. I swear this by my soul!’”
“‘Hearing these words of Bhimasena, the wrathful Sahadeva also, with eyes
red in anger, said these words in the presence of the (assembled)
troops,--words that become that proud hero. And he said, “Listen, O
sinful one, to the words I utter and which must be repeated to thy
father! A difference would never have arisen between us and the Kurus, if
Dhritarashtra had no relationship with thee! Of sinful acts and the
exterminator of thy own race, thou hast been born as an embodiment of
quarrel for the destruction of the whole world as also for the
destruction of Dhritarashtra’s race! From our very birth, O Uluka, that
sinful father of thine hath always sought to do us injury and evil. I
desire to attain the opposite shore of that hostile relation. Slaying
thee first before the very eyes of Sakuni, I shall then slay Sakuni
himself in the sight of all bowmen!”
“‘Hearing these words of both Bhima and Sahadeva, Falguni smilingly
addressed Bhima, saying, “O Bhimasena, they that have provoked
hostilities with thee, cannot live! Though they may dwell happily in
their homes, those fools become yet entangled in the meshes of death! O
best of men, Uluka doth not deserve to be addressed harshly by thee! What
fault do envoys commit, repeating as they only do what they are
instructed (to say)?” And having thus addressed Bhima of terrible prowess
that mighty-armed hero then addressed his heroic allies and well-wishers
headed by Dhrishtadyumna, saying, “Ye have heard the words of the sinful
son of Dhritarashtra in dispraise of Vasudeva and especially of myself!
And hearing them ye have been filled with anger because ye wish us well!
But through Vasudeva’s might and your endeavours, I do not reckon even
all the Kshatriyas of the earth assembled together! With your permission
I will now communicate to Uluka what the reply to those words is, what,
indeed, he should say unto Duryodhana!--‘When the morrow cometh, stationed
at the head of my division, the answer to these words shall I give
through Gandiva! For they that are eunuchs, answer in words!’”
“‘Hearing this, all those best of kings applauded Dhananjaya, wondering at
the ingenuity of that reply. King Yudhishthira the Just, then, having
spoken mildly unto all the kings each according to his age and as each
deserved said, at last, unto Uluka these words so that he might carry
them to Duryodhana. And Yudhishthira said, “No good king should patiently
bear an insult. Having so long heard what thou hadst to say, I shall now
tell thee what my reply is!”
“‘Having heard then, O best of Bharata’s race, those words of Duryodhana,
Yudhishthira, that bull of the Bharata race, with eyes exceedingly red in
anger and himself sighing like a snake of virulent poison, licking the
corners of his mouth with his tongue, as if swelling with wrath, and
casting his eyes on Janardana and his own brothers, said unto Uluka these
words that were fraught with both mildness and vigour. And tossing his
massive arms he said unto the gambler’s son, “Go, O Uluka, and say unto
Duryodhana, that ungrateful, wicked-minded embodiment of hostilities,
that infamous wretch of his race, these words, viz.,--‘O sinful wretch,
thou always behavest with crookedness towards the Pandavas! O sinful
fool, he that displayeth his prowess relying on his own might and
summoneth his foes (to battle) and fulfilleth his own words, even he is a
man of the Kshatriya order! Be thou a Kshatriya, O sinful wretch, and
summon us to battle! O infamous one of thy race, do not come to battle,
placing at thy head others for whom we profess respect! O Kaurava,
relying on thy own might and on that of thy servants, summon the sons of
Pritha to battle! Be Kshatriya in every way! He, who summoneth his foes,
relying on the might of others, and incapable of receiving them himself
is, indeed, a eunuch! Thou, however, thinkest highly of thyself, relying
on the might of others! Being weak and unable thyself, why then dost thou
roar so (in words) at us?’”
“‘Krishna said, “My words also, O gambler’s son, should be communicated
unto Suyodhana. Let that morrow come to thee on which the battle is to
take place. O thou of wicked soul, be a man! O fool, thou thinkest
Janardana will not fight, since he hath been chosen by the Pandavas to
act only as a charioteer, so thou art not alarmed. That, however, will
not be, even for a moment. If my wrath is excited, I may then consume all
the kings (assembled by thee) like a fire consuming a heap of straw. At
Yudhishthira’s command, however, I shall only discharge the functions of
charioteer to the high-souled Falguni, of senses under complete control
and who alone, (amongst us two) will fight! If thou fliest beyond the
limits of the three worlds, if thou sinkest into the depths of the earth,
thou shalt, even at these places, behold Arjuna’s car tomorrow morning.
Thou thinkest that Bhima’s words have been spoken in vain! But know that
Dussasana’s blood hath already been quaffed. Know this also that although
thou hast uttered such cross and perverse words, yet neither Partha, nor
king Yudhishthira, nor Bhimasena, nor any of the twins, regardeth thee as
straw!”’”
SECTION CLXIV
“Sanjaya said, ‘Having heard those words of Duryodhana, Gudakesha of
great fame looked at the gambler’s son with eyes exceedingly red. And
eyeing Kesava also and tossing his massive arms, he addressed the
gambler’s son, saying, “He, who, relying on his own strength, summoneth
his foes and fighteth with them fearlessly, is spoken of as a man. He,
however, who, relying on the strength of others, summoneth his foes, is
an infamous Kshatriya. In consequence of his incapacity, such a one is
regarded as the lowest of men. Relying on the strength of others, thou (O
Duryodhana), being a coward thyself, desirest yet, O fool, to rebuke thy
foes. Having installed (Bhishma) the oldest of all the Kshatriyas, whose
heart is ever bent in doing what is good, who hath all his passions under
control, and who is endued with great wisdom, in the command of thy
troops and made him liable to certain death, thou indulgest in brag! O
thou of wicked understanding, thy object (in doing this) is fully known
to us, O wretch of thy race! Thou hast done it, believing that sons of
Pandu will not, from kindness, slay the son of Ganga. Know, however, O
Dhritarashtra’s son, that I will slay that Bhishma first in the sight of
all the bowmen, relying upon whose strength thou indulgest in such
boasts! O gambler’s son, repairing (hence) unto the Bharatas and
approaching Duryodhana the son of Dhritarashtra, say unto him that Arjuna
hath said,--‘So be it!’ After this night will have passed away, the fierce
encounter of arms will take place. Indeed, Bhishma of unfailing might and
firmly adhering to truth, hath told thee in the midst of the Kurus these
words, viz.,--‘I will slay the army of the Srinjayas and the Salweyas. Let
that be my task. Excepting Drona I can slay the whole world.’ Thou needest
not, therefore, entertain any fear of the Pandavas! At this, thou, O
Duryodhana, regardest the kingdom as thy own and thinkest that the
Pandavas have sunk into distress. Thou hast been filled with pride at
this. Thou seest not, however, danger that is in thy own self. I shall,
therefore, in battle, first slay before thy very eyes, Bhishma the eldest
of the Kurus! At sunrise (tomorrow) at the head of the troops, with
standards and cars protect ye that leader of thy forces firm in his
promises. I shall, with my arrows, throw him down who is your refuge from
his car before the eyes of you all! When the morrow cometh, Suyodhana
will know what it is to indulge in brag, beholding the grandsire covered
with my arrows! Thou shalt, O Suyodhana, very soon see the fulfilment of
that which Bhimasena in anger had said, in the midst of the assembly,
unto thy brother, that man of limited sight, viz., Dussasana, wedded to
unrighteousness, always quarrelsome, of wicked understanding, and cruel
in behaviour. Thou shalt soon see the terrible effects of vanity and
pride, of wrath and arrogance, of bragging and heartlessness, cutting
words and acts, of aversion from righteousness, and sinfulness and
speaking ill of others, of transgressing the counsels of the aged, of
oblique sight, and of all kinds of vices! O scum of humanity, how canst
thou, O fool, hope for either life or kingdom, if I, having Vasudeva for
my second, give way to anger? After Bhishma and Drona will have been
quieted and after the Suta’s son will have been overthrown, thou shalt be
hopeless of life, kingdom and sons! Hearing of the slaughter of thy
brothers and sons, and struck mortally by Bhimasena, thou wilt, O
Suyodhana, recollect all thy misdeeds!--Tell him, O gambler’s son, that I
do not vow a second time. I tell thee truly that all this will be
true!--Departing hence, O Uluka, say, O sire, these words of mine, unto
Suyodhana! It behoveth thee not to apprehend my behaviour by the light of
thy own! Know the difference there is between thy conduct and mine, which
is even the difference between truth and falsehood! I do not wish harm to
even insects and ants. What shall I say, therefore, of my ever wishing
harm to my kinsmen? O sire, it was for this that five villages only were
solicited by me! Why, O thou of wicked understanding, dost thou not see
the dire calamity that threatens thee? Thy soul overwhelmed with lust,
thou indulgest in vauntings from defectiveness of understanding. It is
for this also thou acceptest not the beneficial words of Vasudeva. What
need now of much talk? Fight (against us) with all thy friends! Say, O
gambler’s son, unto the Kuru prince who always doth what is injurious to
me (these words also, viz.,)--Thy words have been heard; their sense also
hath been understood. Let it be as thou wishest!”
“‘O son of kings, Bhimasena then once more said these words, “O Uluka, say
those words of mine unto the wicked-minded, deceitful, and unrighteous
Suyodhana, who is an embodiment of sin, who is wedded to guile, and whose
behaviour is exceedingly wicked. Thou shalt have to dwell in the stomach
of a vulture or in Hastinapura. O scum of human kind, I shall assuredly
fulfil the vow I have made in the midst of the assembly. I swear in the
name of Truth, slaying Dussasana in battle, I shall quaff his life-blood!
Slaying also thy (other) brothers, I shall smash thy own thighs. Without
doubt, O Suyodhana, I am the destroyer of all the sons of Dhritarashtra,
as Abhimanyu is of all the (younger) princes! I shall by my deeds,
gratify you all! Hearken once more to me. O Suyodhana, slaying thee, with
all thy uterine brothers, I shall strike the crown of thy head with my
foot in the sight of the king Yudhishthira the Just!”
“‘Nakula, then, O king, said these words, “O Uluka, say unto
Dhritarashtra’s son, Suyodhana, of Kuru’s race that all the words uttered
by him have now been heard and their sense understood. I shall, O
Kauravya, do all that thou hast commended me to do.”
“‘And Sahadeva also, O monarch, said these words of grave import, “O
Suyodhana, it will all be as thou wishest! Thou shalt have to repent, O
great king, along with thy children, kinsmen, and counsellors, even as
thou art now bragging joyously in view of our sufferings.”
“‘Then Virata and Drupada, both venerable in years, said these words unto
Uluka, “It is even our wish that we become slaves of a virtuous person!
Whether, however, we are slaves or masters, will be known tomorrow, as
also who owns what manliness!”
“‘After them, Sikhandin said these words unto Uluka, “Thou must say unto
king Duryodhana who is always addicted to sinfulness, these words,
viz.,--‘See, O king, what fierce deed is perpetrated by me in battle! I
shall slay grandsire of thine from his car, relying upon whose prowess
thou art certain of success in battle! Without doubt, I have been created
by the high-souled Creator for the destruction of Bhishma. I shall
assuredly slay Bhishma in the sight of all bowmen.’”
“‘After this, Dhrishtadyumna also said unto Uluka, the gambler’s son,
these words, “Say unto prince Suyodhana these my words, viz., I shall
slay Drona with all his followers and friends. And I shall do a deed
which none else will ever do.”
“‘King Yudhishthira once more said these high words fraught with clemency,
viz.,--“O monarch, I never desire the slaughter of my kinsmen. O thou of
wicked understanding, it is from thy fault that all this will assuredly
take place. I shall, of course, have to sanction the fulfilment of their
great feats by all these (around me). Go hence, O Uluka, without delay or
stay here, O sire, for, blessed be thou, we too are thy kinsmen.”
“‘Uluka, then, O king, thinking permission of Yudhishthira, the son of
Dharma, went thither where king Suyodhana was. Thus addressed, the
gambler’s son carefully bearing in mind all he had heard, returned to the
place from which he had come. And arriving there, he fully represented
unto the vindictive Duryodhana all that Arjuna had charged him with. And
he also faithfully communicated unto Dhritarashtra’s son the words of
Vasudeva, of Bhima, of king Yudhishthira the Just, of Nakula and Virata
and Drupada, O Bharata, and the words of Sahadeva and Dhrishtadyumna and
Sikhandin, and the words also that were spoken (subsequently) by Kesava
and Arjuna. And having listened to the words of the gambler’s son,
Duryodhana, that bull of Bharata’s race, ordered Dussasana and Karna and
Sakuni, O Bharata, and their own troops and the troops of the allies, and
all the (assembled) kings, to be arrayed in divisions and be ready for
battle before sunrise (next morrow). Messengers then, instructed by Karna
and hastily mounting on cars and camels and mares and good steeds endued
with great fleetness, quickly rode through the encampment. And at Karna’s
command they promulgated the order--Array (yourselves) before sunrise
tomorrow!’”
SECTION CLXV
“Sanjaya said, ‘Having listened to Uluka’s words, Yudhishthira, the son
of Kunti, moved his army headed by Dhrishtadyumna and others. And that
vast army commanded by Dhrishtadyumna, consisting of four kinds of
forces, viz., foot-soldiers and elephants and cars and cavalry, terrible,
and immovable like the earth herself, and guarded by mighty car-warriors
led by Bhimasena and Arjuna, could be compared to the vast ocean lying in
stillness. And at the head of that vast force was that mighty bowman, the
prince of Panchalas, invincible in battle, viz., Dhrishtadyumna, desirous
of obtaining Drona for his antagonist. And Dhrishtadyumna began to select
combatants (from his own army) for pitting them against particular
warriors of the hostile force. And he gave orders unto his car-warriors,
suited to their strength and courage. And he pitted Arjuna against the
Suta’s son (Karna), Bhima against Duryodhana, Dhrishtaketu against Salya,
Uttamaujas against Gautama’s son (Kripa), Nakula against Kritavarman,
Yuyudhana against the ruler of the Sindhus (Jayadratha). And he placed
Sikhandin in the van, pitting him against Bhishma. And he urged Sahadeva
against Sakuni, and Chekitana against Sala, and the five sons of Draupadi
against the Trigartas. And he urged Subhadra’s son (Abhimanyu) against
Vrishasena (the son of Karna), and also against all the rest of the
kings, for he regarded Abhimanyu as superior to Arjuna himself in battle.
And distributing his warriors thus, individually and collectively, that
mighty bowman, of the hue of blazing fire, kept Drona for his own share.
And that leader of leaders of troops, the mighty and intelligent bowman
Dhrishtadyumna, having arrayed his troops duly, waited for battle with a
firm heart. And having arrayed the combatants, as indicated above, of the
Pandavas, he waited, with collected mind, on the field for securing
victory to the sons of Pandu.’”
SECTION CLXVI
“Dhritarashtra said, ‘After Falguni had vowed the slaughter of Bhishma in
battle, what did my wicked sons headed by Duryodhana do? Alas, I already
behold my father, Ganga’s son, slain in battle, by that bowman of firm
grasp, viz., Partha, having Vasudeva for his ally! And what also did that
mighty bowman, that foremost of smiters, Bhishma, endued with
immeasurable wisdom, say on hearing the words of Partha. Having accepted
also the command of the Kauravas, what did that foremost of warriors,
Ganga’s son, of exceeding intelligence and prowess, do?’”
Vaisampayana continued, “Thus questioned, Sanjaya told him everything
about what that eldest one of the Kurus, Bhishma of immeasurable energy,
had said.”
“Sanjaya said, ‘O monarch, obtaining the command, Bhishma, the son of
Santanu said these words unto Duryodhana, gladdening him greatly,
“Worshipping the leader of celestial forces, viz., Kumara, armed with the
lance, I shall, without doubt, be the commander of thy army today! I am
well-versed in all mighty affairs, as also in various kinds of array. I
know also how to make regular soldiers and volunteers act their parts. In
the matter of marching the troops and arraying them, in encounters and
withdrawing, I am as well-versed, O great king, as Vrihaspati (the
preceptor of the celestials), is! I am acquainted with all the methods of
military array prevalent amongst the celestials, Gandharvas, and human
beings. With these I will confound the Pandavas. Let thy (heart’s) fever
be dispelled. I will fight (the foe), duly protecting thy army and
according to the rules of (military) science! O king, let thy heart’s
fever be dispelled!”’
“‘Hearing these words, Duryodhana said, “O Ganga’s son of mighty arms, I
tell thee truly, I have no fear from even all the gods and Asuras united
together! How much less, therefore, is my fear when thy invincible self
hath become the leader of my forces and when that tiger among men, Drona,
also waiteth willingly for battle! When you two foremost of men, are
addressed for battle on my side, victory, nay, the sovereignty of even
the celestial cannot assuredly be unattainable by me! I desire, however,
O Kaurava, to know who amongst all the warriors of the foe and my own are
to be counted as Rathas and who Atirathas. Thou, O grandsire, art
well-acquainted with the (prowess of the) combatants of the foe, also of
ourselves! I desire to hear this, with all these lords of earth!”
“‘Bhishma said, “Listen, O son of Gandhari, O king of kings, to the tale
of Rathas in thy own army! Hear, O king, as to who are Rathas and who
Atirathas! They are in thy army, many thousands, many millions, and many
hundreds of millions of Rathas. Listen, however, to me as I name only the
principal ones. Firstly, with thy country of brothers including Dussasana
and others, thou art of the foremost of Rathas! All of you are skilled in
striking, and proficient in cutting chariots and piercing. All of you are
accomplished drivers of chariots while seated in the driver’s box, and
accomplished managers of elephants while seated on the necks of those
animals. All of you are clever smiters with maces and bearded darts and
swords and bucklers. You are accomplished in weapons and competent in
bearing burthens of responsibility. Ye all are disciples of Drona and of
Kripa, the son of Saradwat, in arrows and other arms. Wronged by the sons
of Pandu, these Dhartarashtras, endued with energy, will assuredly slay
in the encounter the Panchalas irresistible in combat. Then, O foremost
of the Bharatas, come I, the leader of all thy troops, who will
exterminate thy foes, vanquishing the Pandavas! It behoveth me not to
speak of my own merits. I am known to thee. The foremost of all wielders
of weapons, Bhoja (chief) Kritavarman is Atiratha. Without doubt, he will
accomplish thy purpose in battle. Incapable of being humiliated by
persons accomplished in arms, shooting or hurling his weapons to a great
distance, and a severe smiter, he will destroy the ranks of the foe, as
the great Indra destroying the Danavas. The ruler of the Madras, the
mighty bowman Salya, is, as I think, an Atiratha. That warrior boasteth
himself as Vasudeva’s equal, in every battle (that he fighteth). Having
abandoned his own sister’s sons, that best of kings, Salya, hath become
thine. He will encounter in battle the Maharathas of the Pandava party,
flooding the enemy with his arrows resembling the very surges of the sea.
The mighty bowman Bhurisravas, the son of Somadatta, who is accomplished
in arms and is one of thy well-meaning friends, is a leader of leaders of
car-divisions. He will, certainly, make a great havoc among the
combatants of thy enemies. The king of the Sindhus, O monarch, is in my
judgment, equal to two Rathas. That best of car-warriors will fight in
battle, displaying great prowess. Humiliated, O king, by the Pandavas on
the occasion of his abducting Draupadi, and bearing that humiliation in
mind, that slayer of hostile heroes will fight (for thee). Having
practised after that, O king, the severest austerities, he obtained a
boon, highly difficult of acquisition, for encountering the Pandavas in
battle. That tiger among car-warriors, therefore, remembering his old
hostility, will, O sire, fight with the Pandavas in battle, reckless of
his very life which is so difficult to lay down.”’”
SECTION CLXVII
“‘Bhishma said, “Sudakshina, the ruler of the Kamvojas, is in my
judgment, equal to a single Ratha. Desiring the success of thy object, he
will certainly fight with the enemy in battle. O best of kings, the
Kauravas will behold the prowess of this lion among car-warriors exerted
for thee, to be equal to that of Indra himself in battle. As regards the
car-army of this king, O monarch, those smiters of fierce impetus, the
Kamvojas, will cover a large area like a flight of locusts! Coming from
(the province of) Mahishmati, Nila, accoutred in blue mail, is one of thy
Rathas. With his car-army he will cause a great havoc among thy foes, O
child, he had hostilities with Sahadeva. O king, he will continually
fight for thee, O thou of Kuru’s race. Accomplished in battle, and of
fierce energy and prowess, (the princes) Vinda and Anuvinda of Avanti are
both regarded as excellent Rathas. These two heroes among men will
consume the troops of thy foes, with maces and bearded darts, and swords
and long shafts, and javelins hurled from their hands. Like a couple of
(elephant) leaders sporting in the midst of their herds, these two
princes, O monarch, longing for battle, will range the field, each like
Yama himself. The five (royal) brothers of Trigarta are, in my judgment,
all foremost of Rathas. The sons of Pritha provoked hostilities with them
at Virata’s city on that (well-known) occasion. Like huge Makaras, O
king, agitating the stream of the Ganges crested with high waves, they
will agitate the ranks of the Parthas in battle. All the five, O king,
are Rathas, having Satyaratha (amongst them) as their first. Remembering
the wrongs inflicted on them of old by that son of Pandu who is Bhima’s
younger brother, when the latter, O Bharata, on his car drawn by white
steeds, was engaged, O monarch, in subjugating all the kings of the
earth, they will certainly exert themselves bravely in battle.
Encountering many Maharathas--chief of bowmen--leaders of Kshatriyas--on
the side of the Parthas, they will certainly slay them. Thy son Lakshmana
and the son also of Dussasana--those tigers among men are both
unretreating in battle. In prime of youth, of delicate limbs, endued with
great activity, those two princes, well-versed with battles and capable
of leading all, those tigers among Kurus, those car-warriors, are, I
think, two of our best Rathas. Devoted to the duties of the Kshatriya
order, those two heroes will achieve great feats. Dandadhara, O monarch,
is, O bull among men, equal to a single Ratha. Guarded by his own
soldiers, he will fight in battle for thee. Endued with great impetus and
prowess, king Vrihadvala, the ruler of the Kosalas, is, in my judgment, O
sire, equal to one Ratha. Fierce in arms, this mighty bowman, devoted to
the good of the Dhartarashtras, will exert himself powerfully in battle,
gladdening his own friends. Kripa, the son of Saradwat is, O king, a
leader of leaders of car-ranks. Reckless even of life which is so dear,
he will consume thy foes. Born among a clump of heath as the son of that
great sage, viz., the preceptor Gautama, otherwise called Saradwat, he is
invincible like Kartikeya himself. Consuming untold warriors armed with
various weapons and bows, he will, O sire, roam forth on the field of
battle like a blazing fire.”’”
SECTION CLXVIII
“‘Bhishma said, “This thy maternal uncle Sakuni is, O king, equal to a
single Ratha. Having caused the (present) hostilities (to break out) with
the sons of Pandu, he will fight. There is no doubt in this. His troops
are irresistible when rushing to battle. Armed with various kinds of
weapons in abundance, in speed, they are equal to the very wind. The
mighty bowman (Aswatthaman) who is Drona’s son surpasseth all bowmen.
Acquainted with all modes of warfare, and of unbaffled weapons, he is a
Maharatha. Like the wielder of Gandiva, the shafts of this warrior, shot
from his bow, proceed in a continuous line, touching one another. If he
wishes it, this Maharatha is capable of consuming the three worlds.
Engaged in austerities in his hermitage, he hath, by these, increased
both his fury and energy. Possessed of great intelligence, he hath been
favoured by Drona with (the gift of all) celestial weapons. There is,
however, O bull of Bharata’s race, one great defect in him, in
consequence of which, O best of kings, I do not regard him either as a
Ratha or a Maharatha. This regenerate man is exceedingly fond of living,
life being very dear to him. Amongst the warriors of both armies there is
no one who can be regarded as his peer. On even a single car he can
annihilate the very army of the celestials. Possessed of a strong frame,
he can split the very mountains by the flaps of his bow-string, striking
against the leathern fence on his left arm. Endued with innumerable
qualities, this smiter of fierce effulgence will wander (over the field
of battle), incapable of being withstood like Yama himself, mace in hand.
Resembling the fire at the end of the Yuga as regards his fury, possessed
of leonine neck, and endued with great lustre, Aswatthaman will
extinguish the embers of this battle between the Bharatas. His father
(Drona) is endued with great energy, and though aged, is still superior
to many young men. He will achieve great feats in battle. I have no doubt
of this. Staying immovably (on the field), he will consume Yudhishthira’s
troops. The Pandava army will play the part of the dry grass and fuel in
which that fire will originate, while the impetus of his own weapons will
be the wind for fanning it into a (mighty) flame. This bull among men, is
a leader of bands of car-warriors. The son of Bharadwaja will achieve
fierce feats for thy good! The preceptor of all Kshatriyas of royal
lineage, the venerable preceptor, will exterminate the Srinjayas.
Dhananjaya, however, is dear to him. This mighty bowman, therefore,
remembering his own celebrated and highly meritorious services as
preceptor, will never be able to slay Partha who is capable of achieving
great feats without any trouble. O hero, Drona always boasteth of the
numerous accomplishments of Partha. Indeed, Bharadwaja looketh on him
with greater affection than on his own son. Endued with great prowess, he
can, on a single car, beat in battle, by means of his celestial weapons,
all the gods, Gandharvas, and human beings united together. That tiger
among kings, is, O monarch, one of thy Maharathas. Capable of breaking
the car-ranks of hostile heroes, he, in my judgment, is one of thy
foremost of car-warriors. Afflicting the ranks of the enemy at the head
of his own large force, he will consume the Panchalas like fire consuming
a heap of dry grass. Possessed of true fame, prince Vrihadvala is equal
to single Ratha. He, O monarch, will roam amid thy enemy’s troops like
Death himself. His troops, O king of kings, accoutred in various kinds of
mail and armed with diverse kinds of weapons, will wander on the field,
slaying all the warriors opposed to them. Vrishasena, the son of Karna,
is one of thy foremost of car-warriors and is a Maharatha. That foremost
of mighty men will consume the troops of thy enemy. Endued with great
energy, Jalasandha, O king, is one of thy foremost of Rathas. Born in
Madhu’s race, that slayer of hostile heroes, is prepared to cast away his
very life in battle. Skilled in battle, that mighty-armed warrior,
scattering the enemy’s ranks before him, will fight in battle mounted on
car or from the elephant’s back. That best of kings, O monarch, is in my
judgment, a Ratha. He will, in fierce battle, cast away for thy sake his
very life with all his troops, possessed of great prowess and acquainted
with all the modes of warfare, he will, O king, fight fearlessly with thy
foes in battle. Never retreating from battle, brave, and resembling Yama
himself, Vahlika, O king, is in my judgment, an Atiratha. Rushing to the
encounter he never cometh back. Indeed, he will slay hostile warriors in
battle like the Wind-god himself. That router of hostile car-ranks, that
car-warrior of wonderful feats in battle, commander of thy forces,
Satyavan is, O king, a Maharatha. He never cherisheth grief at the
prospect of battle. Confounding those warriors that stand in the way of
his car, he falleth upon them. Always displaying his prowess against the
enemy, that best of men will, for thy sake, in fierce press of battle,
achieve all that a good Kshatriya should. That chief of Rakshasas,
Alambhusha, of cruel deeds, is a Maharatha. Remembering his old
hostilities (with the Pandavas), he will commit great execution among the
foe. He is the best of Rathas amongst all the Rakshasa-warriors.
Possessing powers of illusion, and firm in enmity, he will wander
fiercely on the field. The ruler of Pragjyotisha, the brave Bhagadatta of
exceeding prowess, is the foremost of those holding the elephant hook,
and is skilled also in fighting from a car. An encounter took place
between him and the wielder of Gandiva for days together, O king, each
desirous of victory over the other. Then Bhagadatta, O son of Gandhari,
who regarded Indra as his friend, made friendship with (Indra’s son) the
high-souled Pandava. Skilled in fight from the elephant’s neck, this king
will fight in battle, like Vasava among the celestials, fighting from his
Airavata.”’”
SECTION CLXIX
“‘Bhishma said, “Both the brothers Achala and Vrisha are Rathas.
Invincible (in battle) they will slay thy foes. Endued with great
strength, those tigers among men, those foremost of Gandharvas, are firm
in wrath. Young and handsome, they are possessed of great strength. As
regards this thy ever dear friend, this one who is always boastful of his
skill in battle, this one who always urgeth thee, O king, to fight with
the Pandavas, this vile braggart, Karna, the son of Surya, this one who
is thy counsellor, guide, and friend, this vain wight who is destitute of
sense, this Karna, is neither a Ratha nor an Atiratha. Without sense,
this one hath been deprived of his natural coat of mail. Always kind, he
hath also been deprived of his celestial ear-rings. In consequence of the
curse of Rama (his preceptor in arms) as also of the words of a Brahmana
(who cursed him on another occasion), owing also to his deprivation of
the accoutrements of battle, he, in my judgment, is only half a Ratha.
Having approached Falguni (in battle), he will not certainly escape with
life!” Hearing this, Drona, that foremost of all wielders of weapons,
said, “It is even so as thou hast said. That is not untrue! He boasteth
on the eve of every battle, but yet he is seen to retreat from every
engagement. Kind (out of season) and blundering, it is for this that
Karna, in my judgment, is only half a Ratha!”
“‘Hearing these words, Radha’s son, expanding his eyes in rage, and
afflicting Bhishma with words like sharp hooks, said unto Ganga’s son
these words, “O grandsire, though I am innocent yet from thy aversion to
me, thou manglest me thus, according to thy pleasure, with thy wordy
arrows at every step. I tolerate, however, all this for the sake of
Duryodhana. Indicating me as only half a Ratha, thou regardest me
worthless, as if, indeed, I were a coward! What doubt is there in this? I
do not speak an untruth when I say that thou, O Ganga’s son, art an enemy
of the whole universe, and especially of all the Kurus! The king,
however, doth not know this! Who else is there that would thus seek to
disunite and abate the energy of these kings that are all equal and that
are all equally brave, as thou, from thy hatred of merit, seekest to do?
O Kaurava, neither years, nor wrinkles, nor wealth, nor possession of
friends, would entitle a Kshatriya to be regarded as a Maharatha! It hath
been said that a Kshatriya acquireth eminence only through might, as
Brahmanas acquire eminence through superiority in mantras, as Vaisyas
through wealth, and Sudras through age. Influenced, however, by lust and
envy, and acting from ignorance, thou hast indicated Rathas and Atirathas
according only to thy own caprice! Blessed be thou, O mighty-armed
Duryodhana, judge properly! Let this wicked Bhishma, who only wrongeth
thee, be abandoned by thee! Thy warriors, once disunited, can with
difficulty be united again. O tiger among men, thy main army, under such
circumstances, can with difficulty be united; far greater will the
difficulty be in uniting an army gathered from various provinces! Behold,
O Bharata, doubt (of success) hath already arisen in the hearts of thy
warriors! This Bhishma weakeneth our energy in our very presence! Where
is the task of ascertaining the merits of Rathas, and where is Bhishma of
little understanding? I alone will withstand the army of Pandavas. Coming
in contact with me, whose arrows never go for nothing, the Pandavas and
the Panchalas will fly away in all directions like oxen when they come in
contact with a tiger! Where are battle, the press of armed
encounter, good counsels and well-expressed words, and where is Bhishma,
who is superannuated and of wicked soul, and who is impelled by the very
fates to become their victim? Alone he challengeth the whole universe! Of
false vision he regardeth none else as a man. It is true the scriptures
teach that the words of the old should be listened to. That, however,
doth not refer to those that are very old, for these, in my judgment,
become children again. Alone I will exterminate the army of the Pandavas!
The fame, however, of such a feat will attach to Bhishma, O tiger among
kings, for this Bhishma, O monarch, hath been made by thee the commander
of thy forces, and the renown always attacheth to the leader and not to
those that fight under him. I will not, therefore, O king, fight as long
as Ganga’s son liveth! After Bhishma, however, hath been laid low, I will
fight with all the Maharathas of the enemy united together!”
“‘Bhishma said, “This burden, vast as the ocean, in the matter of
Duryodhana’s battle (with the Pandavas), is about to be taken up by me. I
have thought of it for many years. Now that the hour is come for that
terrible encounter, dissensions amongst ourselves should not be created
by me. It is for this, Suta’s son, that thou livest! Else, superannuated
though I am and young in years thou art, I would quell thy desire for
battle and crush thy hope of life! (Thy preceptor) Rama, the son of
Jamadagni, shooting his great weapons, could not cause me the slightest
pain. What canst thou, therefore, do to me? They that are good, do not
approve self-praise. Infamous wretch of thy race, know that I indulge in
little boast because I am enraged. Vanquishing on a single car all the
assembled Kshatriyas of the world at the Swayamvara of the daughters of
the ruler of Kasi, I abducted those maidens. Alone, I stopped on the
field of battle the rush of countless kings with their soldiers!
Obtaining thee as embodiment of strife, a great calamity is ready to
overtake the Kurus! Strive then for slaying our antagonists. Be a man,
fight with that Partha, whom thou so often challengest. O thou of wicked
understanding, I desire to see thee come out of that encounter with thy
life!”’
“‘King Duryodhana then said unto Bhishma, of great prowess, “Cast thy eyes
on me, O Ganga’s son! Great is the business that is at hand! Think
earnestly as how I may be most benefited! Both of you will render me
great services! I desire now to hear of the best car-warriors among the
enemy, that is, of those that are Atirathas among them and of those that
are leaders of car-division. O Kaurava, I desire to hear of the strength
and weakness of my foes, since when this night will dawn, our great
battle will take place.”’”
SECTION CLXX
“‘Bhishma said, “I have now, O king, indicated who thy Rathas are and who
thy Atirathas and half Rathas. Listen now to the tale of Rathas and
Atirathas among the Pandavas. If thou feelest any curiosity, listen then,
O king, with these monarchs, to the tale of Rathas in the army of the
Pandavas. The king himself, son of Pandu and Kunti, is a mighty Ratha.
Without doubt, O sire, he will glide along the field of battle like a
blazing fire; Bhimasena, O king, is regarded equal to eight Rathas. In an
encounter with the mace or even with arrows, there is none equal to him.
Endued with the strength of ten thousand elephants, and filled with
pride, in energy he is superhuman. Those two bulls among men, the sons of
Madri, are both Rathas. In beauty, they are equal to the twin Aswinis,
and they are endued with great energy. Stationed at the head of their
divisions, all of them, remembering their great sufferings, without
doubt, wander along the field like so many Indras! All of them are endued
with high souls, and are tall in stature like the trunks of Sala trees.
Taller than other men by half-a-cubit in stature, all the sons of Pandu
are brave as lions and endued with great strength. All of them, O sire,
have practised Brahmacharya vows and other ascetic austerities. Endued
with modesty, those tigers among men are possessed of fierce strength
like the veritable tigers. In speed, in smiting, and in crushing (foes),
all of them are more than human. All of them, on the occasion of the
campaign of universal conquest, vanquished great kings, O bull of
Bharata’s race! No other men can wield their weapons, maces, and shafts.
Indeed, O Kaurava, there are no men that can even string their bows, or
uplift their maces, or shoot their arrows in battle. In speed, in hitting
the aim, in eating, and in sports on the dust, they used to beat all of
you even when they were children. Possessed of fierce might they will,
when they encounter this force, exterminate it in battle. A collision,
therefore, with them is not desirable. Each of them can alone slay all
the kings of the earth! That which happened, O great king, on the
occasion of the Rajasuya sacrifice, had occurred before thy very eyes!
Remembering the sufferings of Draupadi and the harsh speeches uttered
after their defeat at dice, they will wander in battle like so many
Rudras. As regards Gudakesha, of reddish eyes, having Narayana for his
ally, there is not among both the armies any brave car-warrior that can
be regarded as his equal. Let men alone, it hath not been heard by us
that even among gods, Asuras, Uragas, Rakshasas and Yakshas, there ever
was born before, or there ever will be born hereafter, any car-warrior
like unto him! O great king, intelligent Partha owneth that car which is
furnished with the banner bearing the device of the ape; the driver of
that car is Vasudeva! Dhananjaya himself is the warrior who fighteth from
it; his, again, is that celestial bow called Gandiva; he owneth again
those steeds fleet as the wind; his coat of mail is impenetrable and of
celestial make; his two large quivers are inexhaustible; his arms have
been obtained from the great Indra, Rudra, Kuvera, Yama and Varuna; and
upon his car, again, are those maces of frightful mien, and diverse other
great weapons having the thunderbolt amongst them! What car-warrior can
be regarded as his equal, who, stationed on a single car, slew in battle
a thousand Danavas, having their abode in Hiranyapura? Inflamed with
wrath, possessed of great might and prowess, incapable of being baffled,
that mighty-armed warrior, while protecting his own army, will certainly
exterminate thy troops! Myself and preceptor (Drona) among the two
armies, and no third car-warrior, O great king, can advance against
Dhananjaya, that scatterer of arrowy showers! Pouring his shafts, like
the very clouds during the rainy season when propelled by mighty winds,
that son of Kunti when Vasudeva as his second, steppeth for battle! He is
skilful and young, while both of us are old and worn out!”’”
Vaisampayana continued, “Hearing these words of Bhishma, and
recollecting with trembling heart, the well-known valour of the sons of
Pandu and thinking of it, as if it were present before their eyes, the
massive arms of kings, decked with bracelets and smeared with
sandal-paste, seemed to hang down divested of might.”
SECTION CLXXI
“‘Bhishma said, “All the five sons of Draupadi, O monarch, are Maharathas.
Virata’s son Uttara is, in my judgment, one of the foremost of Rathas.
The mighty-armed Abhimanyu is a leader of leaders of car-divisions.
Indeed, that slayer of foes is equal in battle to Partha himself or
Vasudeva. Endued with great lightness of hand in shooting weapons, and
acquainted with all the modes of warfare, he is possessed of great energy
and is steady in the observance of vows. Remembering the sufferings of
his own father, he will put forth his prowess. The brave Satyaki of
Madhu’s race is a leader of leaders of car-divisions. Foremost among the
heroes of the Vrishni race, he is endued with great wrath, and is
perfectly dauntless. Uttamaujas also, O king, is an excellent car-warrior
in my judgment. And Yudhamanyu, too, of great prowess, is, in my
judgment, an excellent car-warrior. All those chiefs own many thousands
of cars and elephants and horses, and they will fight, reckless of their
very lives, from desire of doing what is agreeable to Kunti’s sons.
Uniting with the Pandavas, they will, O great king, sweep through thy
ranks like fire or the wind, challenging thy warriors. Invincible in
battle, those bulls among men, old Virata and old Drupada, both endued
with great prowess, are, in my judgment, both Maharathas. Though old in
years yet both of them are devoted to the observance of Kshatriya
virtues. Treading along the path that is trod by heroes, both of them
will exert to the best of their might. In consequence of their
relationship (to the Pandavas) and owing also, O king, to their being
endued with strength and prowess, those great bowmen devoted to pure
vows, have both derived additional strength from the strength of their
affection. According as the cause is, all strong-armed men become, O bull
of Kuru’s race, heroes or cowards. Actuated by a singleness of purpose,
both these kings, who are powerful bowmen, will lay down their very lives
in causing a great massacre of thy troops to the best of their might, O
slayer of foes! Fierce in battle, these distinguished heroes, these
mighty bowmen, regardless, O Bharata, of their lives, will, at the head
of their respective Akshauhinis, achieve great feats, justifying their
relationship and the confidence that is reposed on them (by the
Pandavas).”’”
SECTION CLXXII
“‘Bhishma said, “That subjugator of hostile cities, Sikhandin, the son of
the king of the Panchalas, is, O king, in my judgment, one of the
foremost of Yudhishthira’s Rathas. Having divested himself on his former
sex, he will fight in battle and earn great fame, O Bharata, among thy
troops! He hath a large number of troops,--Panchalas and
Prabhadrakas,--to support him. With those hosts of cars he will achieve
great feats. Dhrishtadyumna also, O Bharata, the leader of all
Yudhishthira’s army, that mighty car-warrior who is also a disciple of
Drona, is, O king, in my judgment, an Atiratha. Afflicting all foes in
battle, he will singly sweep the field, like Pinaka,--bearing God himself
in rage on the occasion of the universal dissolution. Even great warriors
will speak of his car-divisions, so multitudinous are they, as resembling
the very ocean or that of the gods, in battle! Kshattradharman, the son
of Dhrishtadyumna, owing to his immature years, as also in consequence of
his want of exercise in arms, is, in my judgment, O king, only half a
Ratha. That relative of the Pandavas, the mighty bowman Dhrishtaketu, the
heroic son of Sisupala, the king of the Chedis, is a Maharatha. That
brave ruler of the Chedis will, O king, with his son, achieve feats such
as are difficult for even a Maharatha. Kshattradeva, that subjugator of
hostile cities, who is devoted to Kshatriya virtues, is, O great king, in
my judgment, one of the best Rathas among the Pandavas. Those brave
warriors among the Panchalas, viz., Jayanta and Amitaujas and the great
car-warrior Satyajit are all, O king, high-souled Maharathas. They will
all, O sire, fight in battle like furious elephants. Aja and Bhoja, both
endued with great prowess, are both Maharathas. Possessed of great might,
those two heroes will fight for the Pandavas. Both of them are endued
with great lightness of hand in the use of weapons. Both of them are
conversant with all the modes of warfare, both are well-skilled and
possessed of firm prowess. The five Kshatriya brothers, O king, who are
difficult of being vanquished, and all of whom have blood red banners,
are foremost of the Rathas. Kasika, and Sukumara, and Nila, and that
other one, viz., Suryadatta, and Sankha, otherwise called Madiraswa, are
all in my judgment, the foremost of Rathas. Possessed of every
qualification that renders them fit for battle, they are acquainted with
all weapons, and all of them are endued with high souls. Vardhakshemi, O
king, is in my judgment, a Maharatha. King Chitrayudha is, in my
judgment, one of the best of Rathas. He is, besides, an asset in battle
and devotedly attached to the diadem-decked (Arjuna). Those mighty
car-warriors, those tigers among men, Chekitana, and Satyadhriti, are two
of the best Rathas of the Pandavas in my judgment. Vyaghradatta, O
monarch, and Chandrasena also, O Bharata, are without doubt two of the
best Rathas, as I think, of the Pandavas. Senavindu, O king, otherwise
called Krodhahantri by name, who, O lord, is regarded as equal of
Vasudeva and of Bhimasena, will contend with great prowess in battle
against your warriors. Indeed, that best of kings, ever boasting of his
feats in battle, should be regarded by thee, precisely as myself, Drona
and Kripa are regarded by thee! That best of men, worthy of praise, viz.,
Kasya, is endued with great lightness of hand in the use of weapons.
Indeed, that subjugator of hostile cities is known to me as equal to one
Ratha. Drupada’s son, Satyajit, young in years and displaying great
prowess in battle, should be regarded as equal to eight Rathas. Indeed
being Dhrishtadyumna’s equal, he is an Atiratha. Desirous of spreading
the fame of the Pandavas, he will achieve great feats. Devoted to the
Pandavas and endued with great bravery, there is another great Ratha of
the Pandavas, viz., king Pandya, that bowman of mighty energy. The mighty
bowman Dhridadhanwan is another Maharatha of the Pandavas. O subjugator
of hostile cities, that foremost of Kurus, viz., Srenimat and king
Vasudeva are both, in my judgment, Atirathas.”’”
SECTION CLXXIII
“‘Bhishma said, “O great king, Rochamana is another Maharatha of the
Pandavas. He will, O Bharata, contend in battle against hostile warriors,
like a second god. That subjugator of foes, the mighty bowman Kuntibhoja
of great strength, the maternal uncle of Bhimasena, is, in my judgment,
an Atiratha. This mighty and heroic bowman is well-versed and highly
skilled in fight. Acquainted with all modes of warfare, this bull among
car-warriors is regarded by me as exceedingly competent. Displaying his
prowess he will fight, like a second Indra against the Danavas. Those
celebrated soldiers that he owns are all accomplished in fight. Stationed
on the side of the Pandavas and devoted to what is agreeable and
beneficial to them, that hero will, for the sake of his sister’s sons
achieve extra-ordinary feats. That prince of Rakshasas (Ghatotkacha), O
king, born of Bhima and Hidimva, and endued with ample powers of
illusion, is, in my judgment, a leader of the leaders of car-divisions.
Fond of battle, and endued with powers of illusion, he will, O sire,
fight earnestly in battle. Those heroic Rakshasas who are his counsellors
or dependents will also fight under him.
“‘“These and many other rulers of provinces, headed by Vasudeva, have
assembled for the sake of Pandu’s son. These, O king, are principally the
Rathas, Atirathas, and half Rathas of the high-souled Pandava, and these,
O king, will lead in battle the terrible army of Yudhishthira which is
protected, again, by that hero, the diadem-decked (Arjuna), who is even
like the great Indra himself. It is with them (thus) endued with powers
of illusion and fired by the desire of success that I shall contend in
battle, expectant of victory or death. I shall advance against these two
foremost of car-warriors, Vasudeva and Arjuna, bearing (respectively)
Gandiva and the discus, and resembling the sun and the moon as seen
together in the evening. I shall, on the field of battle, encounter also
those other car-warriors of Yudhishthira (whom I have, mentioned) at the
head of their respective troops.
“‘“The Rathas and Atirathas, according to their precedence, have now been
declared by me to thee, and they also that are half Rathas, belonging to
thee or them, O chief of the Kauravas! Arjuna and Vasudeva and other
lords of earth that may be there, all of them, upon whom my eyes may
fall, I will withstand, O Bharata! But, thou of mighty arms, I will not
strike or slay Sikhandin the prince of Panchalas, even if I behold him
rushing against me in battle with weapons upraised. The world knows how
from a desire of doing what was agreeable to my father, that I gave up
the kingdom that had become mine and lived in the observance of the
Brahmacharya vow. I then installed Chitrangada in the sovereignty of the
Kauravas, making at the same time the child Vichitravirya the Yuvaraja.
Having notified my god-like vow among all the kings of the earth, I shall
never slay a woman or one that was formerly a woman. It may be known to
you, O king, that Sikhandin was formerly a woman. Having been born as a
daughter, she afterwards became metamorphosed into the male sex. I shall
not, O Bharata, fight against him. I shall certainly smite all other
kings, O bull of Bharata’s race, whom I may encounter in battle. I will
not, however, O king, be able to slay the sons of Kunti!”’”
SECTION CLXXIV
“‘Duryodhana said, “For what reason, O chief of the Bharatas, wilt thou
not slay Sikhandin even if thou beholdest him approach thee as a foe with
arms upraised? Thou hadst, O mighty-armed one, formerly told me,--‘I will
slay the Panchalas with the Somakas’--O son of Ganga, tell me, O
grandsire (the reason of the present reservation).”
“‘Bhishma said, “Listen, O Duryodhana, to this history, with all these
lords of earth, as to why I will not slay Sikhandin even if I behold him
in battle! My father, Santanu, O king, was celebrated over all the world.
O bull of the Bharata race, that king of virtuous soul paid his debt to
nature in time. Observing my pledge, O chief of the Bharatas, I then
installed my brother, Chitrangada, on the throne of the extensive kingdom
of the Kurus. After Chitrangada’s demise, obedient to the counsels of
Satyavati, I installed, according to the ordinance, Vichitravirya as
king. Although young in age, yet being installed duly by me, O monarch,
the virtuous Vichitravirya looked up to me in everything. Desirous of
marrying him, I set my heart upon procuring daughters from a suitable
family. (At that time) I heard, O thou of mighty arms, that three
maidens, all unrivalled for beauty, daughters of the ruler of Kasi, by
name Amva, Amvika, and Amvalika would select husbands for themselves, and
that all the kings of the earth, O bull of the Bharata’s race, had been
invited. Amongst those maidens Amva was the eldest, Amvika the second,
while the princess Amvalika, O monarch, was the youngest. Myself
repairing on a single car to the city of the ruler of Kasi, I beheld, O
thou of mighty arms, the three maidens adorned with ornaments and also
all the kings of the earth invited thither on the occasion. Then, O bull
of Bharata’s race, challenging to battle all those kings who were ready
for the encounter, I took up those maidens on my car and repeatedly said
unto all the kings assembled there these words--‘Bhishma, the son of
Santanu, is carrying away by force these maidens. Ye kings, strive ye all
to the best of your power for rescuing them! By force do I take them
away, ye bulls among men, making you spectators of my act!’--At these
words of mine those rulers of the earth sprang up with weapons
unsheathed. And they angrily urged the drivers of their cars, saying,
‘Make ready the cars,--Make ready the cars.’ And those monarchs sprang up
to the rescue, with weapons unsheathed; car-warriors on their cars
resembling masses of clouds, those fighting from elephants, on their
elephants, and others on their stout and plump steeds. Then all those
kings, O monarch, surrounded me on all sides with a multitudinous number
of cars. With a shower of arrows, I stopped their onrush on all sides and
vanquished them like the chief of celestials vanquishing hordes of
Danavas. Laughingly, with easiness I cut down the variegated standards,
decked with gold, of the advancing kings, with blazing shafts, O bull of
Bharata’s race! In that combat I overthrew their steeds and elephants and
car-drivers, each with a single arrow. Beholding that lightness (of hand)
of mine, they desisted (from the fight) and broke. And having vanquished
all those rulers of the earth, I came back to Hastinapura. I then, O thou
of mighty arms, made over those maidens, intending them for my brothers
to Satyavati and represented unto her everything I had done.”’”
SECTION CLXXV
“‘Bhishma said, “Then, O chief of the Bharatas, approaching my mother,
that daughter of the Dasa clan, and saluting that parent of heroes, I
said these words,--Having vanquished all the kings, these daughters of
the ruler of Kasi, having beauty alone for their dowry, have been
abducted by me for the sake of Vichitravirya!--Then, O king, Satyavati
with eyes bathed in tears, smelt my head, and joyously said, ‘By good
luck it is, O child, that thou hast triumphed!’ When next, with
Satyavati’s acquiescence, the nuptials approached, the eldest daughter of
the ruler of Kasi said these words in great bashfulness,--‘O Bhishma, thou
art conversant with morality, and art well-versed in all our scriptures!
Hearing my words, it behoveth thee to do towards me that which is
consistent with morality. The ruler of the Salwas was before this
mentally chosen by me as my lord. By him also, without my father’s
knowledge, I was privately solicited. How wouldst thou, O Bhishma, born
especially as thou art in Kuru’s race, transgress the laws of morality
and cause one that longeth for another to live in thy abode? Knowing
this, O bull of Bharata’s race, and deliberating in thy mind, it behoveth
thee, O mighty-armed one, to accomplish what is proper. O monarch, it is
clear that the ruler of the Salwas waiteth (for me). It behoveth thee,
therefore, O best of the Kurus, to permit me to depart. O mighty-armed
one, be merciful to me, O foremost of righteous persons! Thou, O hero,
art devoted to truth, it is well-known all over the earth!’”’”
SECTION CLXXVI
“‘Bhishma said, “I then placed the matter before (my mother) Kali,
otherwise called Gandhavati, as also all our counsellors, and also before
our special and ordinary priests and then permitted, O king, the eldest
of those maidens, Amva, to depart. Permitted by me, that maiden then went
to the city of the ruler of the Salwas. And she had for her escort a
number of old Brahmanas and was also accompanied by her own nurse. And
having travelled the whole distance (between Hastinapura and Salwa’s
city), she approached king Salwa and said these words, ‘I come, O thou of
mighty arms, expectant of thee, O high-souled one!’ Unto her, however, O
king, the lord of the Salwas said with a laughter, ‘O thou of the fairest
complexion, I no longer desire to make a wife of thee who wast to be
wedded to another. Therefore, O blessed one, go back thither unto
Bhishma’s presence. I no longer desire thee that was forcibly ravished by
Bhishma. Indeed, when Bhishma, having vanquished the kings, took thee
away, thou didst go with him cheerfully. When having humiliated and
vanquished all the kings of the earth, Bhishma took thee away, I no
longer desire thee, O thou of the fairest complexion, for a wife,--thee
that was to have been wedded to another! How can a king like myself, who
is acquainted with all branches of knowledge and who lays down laws for
the guidance of others, admit (into his abode) a woman who was to have
been wedded to another? O blessed lady, go whithersoever thou wishest,
without spending thy time in vain!’ Hearing these words of his, Amva
then, O king, afflicted with the arrows of the god of love, addressed
Salwa, saying, ‘Say not so, O lord of the earth, for it is not so! O
grinder of foes, cheerful I was not when taken away by Bhishma! He took
me away by force, having routed all the kings, and I was weeping all the
while. An innocent girl that I am and attached to thee, accept me, O lord
of the Salwas! The abandonment (by one) of those that are attached (to
him) is never applauded in the scriptures. Having solicited Ganga’s son
who never retreats from battle, and having at last obtained his
permission, I come to thee! Indeed, the mighty-armed Bhishma, O king,
desireth me not! It hath been heard by me that his action (in this
matter) hath been for the sake of his brother. My two sisters Amvika and
Amvalika, who were abducted with me at the same time, have, O king, been
bestowed by Ganga’s son on his younger brother Vichitravirya! O lord of
the Salwas, I swear, O tiger among men, by touching my own head that I
have never thought of any other husband than thee! I do not, O great
king, come to thee as one who was to have been wedded to another! I tell
thee the truth, O Salwa, truly swearing by my soul! Take me, O thou of
large eyes, me--a maiden come to thee of her own accord--one unbetrothed
to another, one desirous of thy grace!’ Although she spoke in this
strain, Salwa, however, O chief of the Bharatas, rejected that daughter
of the ruler of Kasi, like a snake casting off his slough. Indeed,
although that king was earnestly solicited with diverse expressions such
as these, the lord of the Salwas still did not, O bull of the Bharata
race, manifest any inclination for accepting the girl. Then the eldest
daughter of the ruler of Kasi, filled with anger, and her eyes bathed in
tears, said these words with a voice choked with tears and grief, ‘Cast
off, O king, by thee, whithersoever I may go, the righteous will be my
protectors, for truth is indestructible!’
“‘“It is thus, O thou of Kuru’s race, that the lord of the Salwas rejected
that maiden who addressed him in language such as this and who was
sobbing in grief so tenderly. ‘Go, go,’--were the words that Salwa said
unto her repeatedly. I am in terror of Bhishma, O thou of fair hips, thou
art Bhishma’s capture! Thus addressed by Salwa destitute of foresight,
that maiden issued out of his city sorrowfully and wailing like a
she-osprey.”’”
SECTION CLXXVII
“‘Bhishma said, “Issuing out of the city, Amva reflected sorrowfully in
this strain. ‘There is not in the whole world a young woman in such a
miserable plight as I! Alas, destitute of friends, I am rejected by Salwa
also! I cannot go back to the city named after an elephant, for I was
permitted by Bhishma to leave that city, expectant of Salwa! Whom then
shall I blame? Myself? Or, the invincible Bhishma? Or, that foolish
father of mine who made arrangements for my self-choice? Perhaps, it is
my own fault! Why did I not leap down before from Bhishma’s car, when
that fierce battle took place, for coming to Salwa? That I am so
afflicted now, as if deprived of my senses, is the fruit of that omission
of mine! Cursed be Bhishma! Cursed be my own wretched father of foolish
understanding, who had arranged prowess to be my dower, sending me out as
if I were a woman (disposed) for a consideration! Cursed be myself!
Cursed be king Salwa himself and cursed be my creator too! Cursed be they
through whose fault such great misery hath been mine! Human beings always
suffer what is destined for them. The cause, however, of my present
affliction is Bhishma, the son of Santanu; I, therefore, see that at
present my vengeance should fall upon him, either through ascetic
austerities or by battle, for he is the cause of my woe! But what king is
there that would venture to vanquish Bhishma in battle?’ Having settled
this, she issued out of the city for repairing to an asylum of the
high-souled ascetics of virtuous deeds. The night she stayed there,
surrounded by those ascetics. And that lady of sweet smiles told those
ascetics, O Bharata, all that had happened to herself with the minutest
details, O mighty-armed one, about her abduction, and her rejection by
Salwa.
“‘“There lived in that asylum an eminent Brahmana of rigid vows, and his
name was Saikhavatya. Endued with ascetic merit of a high order, he was a
preceptor of the scriptures and the Aranyakas. And the sage Saikhavatya,
of great ascetic merit, addressed that afflicted maiden, that chaste girl
sighing heavily in grief, and said, ‘If it hath been so, O blessed lady,
what can high-souled ascetics residing in their (woody) retreats and
engaged in penances do?’ That maiden, however, O king, answered him,
saying, ‘Let mercy be shown to me; I desire a life in the woods, having
renounced the world. I will practise the severest of ascetic austerities.
All that I now suffer is certainly the fruit of those sins that I had
committed from ignorance in my former life. I do not venture to go back
to my relatives, ye ascetics, rejected and cheerless that I am knowing
that I have been humiliated by Salwa! Ye that have washed away your sins,
godlike as ye are, I desire that ye should instruct me in ascetic
penance! Oh, let mercy be shown to me!’ Thus addressed, that sage then
comforted the maiden by examples and reasons borrowed from the
scriptures. And having consoled her thus, he promised, with the other
Brahmanas, to do what she desired.”’”
SECTION CLXXVIII
“‘Bhishma said, “Those virtuous ascetics then set themselves about their
usual avocations, thinking all the while as to what they should do for
that maiden. And some amongst them said, ‘Let her be taken to her
father’s abode.’ And some amongst them set their hearts upon reproaching
ourselves. And some thought that repairing to the ruler of the Salwas, he
should be solicited to accept the maiden. And some said, ‘No, that should
not be done, for she hath been rejected by him.’ And after some time had
passed thus, those ascetics of rigid vows once more said unto her, ‘What,
O blessed lady, can ascetics with senses under control do? Do not devote
thyself to a life in the woods, renouncing the world! O blessed lady,
listen to these words that are beneficial to thee! Depart hence, blessed
be thou, to thy father’s mansion! The king, thy father, will do what
should next be done. O auspicious one, surrounded by every comfort, thou
mayest live there in happiness. Thou art a woman! At present, therefore,
O blessed one, thou hast no other protector save thy father. O thou of
the fairest complexion, as regards a woman, she hath her father for her
protector or her husband. Her husband is her protector when she is in
comfortable circumstances, but when plunged in misery, she hath her
father for her protector. A life in the woods is exceedingly painful,
especially to one that is delicate. Thou art a princess by birth; over
this, thou art, again, very delicate, O beautiful dame! O blessed lady,
there are numerous discomforts and difficulties attaching to a life in a
(woody) retreat, none of which, O thou of the fairest complexion, shalt
thou have to bear in thy father’s abode!’ Other ascetics, beholding that
helpless girl said to her, ‘Seeing thee alone in deep and solitary woods,
kings may court thee! Therefore, set not thy heart upon such a course!’
“‘“Hearing these words, Amva said, ‘I am incapable of going back to my
father’s abode in the city of Kasi, for without doubt I shalt then be
disregarded by all my relatives. Ye ascetics, I lived there, in my
father’s abode, during my childhood. I cannot, however, now go to thither
where my father is. Protected by the ascetics, I desire to practise
ascetic austerities, so that in even future life of mine such sore
afflictions may not be mine! Ye best of ascetics, I desire, therefore, to
practise ascetic austerities!’”
“‘Bhishma continued, “When those Brahmanas were thinking thus about her,
there came into that forest that best of ascetics, the royal sage
Hotravahana. Then those ascetics reverenced the king with worship,
enquiries of welcome and courtesy, a seat, and water. And after he was
seated and had rested for a while, those denizens of the forest once more
began to address that maiden in the hearing of that royal sage. Hearing
the story of Amva and the king of Kasi, that royal sage of great energy
became very anxious at heart. Hearing her speak in that strain, and
beholding her (distressed), that royal sage of rigid austerities, viz.,
the high-souled Hotravahana, was filled with pity. Then, O lord, that
maternal grandsire of her rose up with trembling frame and causing that
maiden to sit on his lap, began to comfort her. He then acquired of her
in details about that distress of hers from its beginning. And she,
thereupon, represented to him minutely all that had happened. Hearing all
she said, the royal sage was filled with pity and grief. And that great
sage settled in mind what she would do. Trembling from agitation he
addressed the afflicted maiden sunk in woe, saying, ‘Do not go back to
thy father’s abode, O blessed lady! I am the father of thy mother. I will
dispel thy grief. Rely on me, O daughter! Great, indeed, must thy
affliction he when thou art so emaciated! At my advice, go unto the
ascetic Rama, the son of Jamadagni. Rama will dispel this great
affliction and grief of thine. He will slay Bhishma in battle if the
latter obeyeth not his behest. Go, therefore, unto that foremost one of
Bhrigu’s race who resembleth the Yuga-fire itself in energy! That great
ascetic will place thee once more on the right track!’ Hearing this, that
maiden, shedding tears all the while, saluted her maternal grandsire,
Hotravahana, with a bend of her head and addressed him, saying, ‘Go I
will at thy command! But shall I succeed in obtaining a sight of that
reverend sire celebrated over the world? How will he dispel this poignant
grief of mine? And how shall I go to that descendant of Bhrigu? I desire
to know all this.’
“‘“Hotravahana said, ‘O blessed maiden, thou wilt behold Jamadagni’s son,
Rama, who is devoted to truth and endued with great might and engaged in
austere penances in the great forest. Rama always dwelleth in that
foremost of the mountains called Mahendra. Many Rishis, learned in the
Vedas, and many Gandharvas and Apsaras also dwell there. Go, blessed be
thou, and tell him these words of mine, having saluted with thy bent head
that sage of rigid vows and great ascetic merit. Tell him also, O blessed
girl, all that thou seekest. If thou namest me, Rama will do everything
for thee, for Rama, the heroic son of Jamadagni, that foremost of all
bearers of arms, is a friend of mine highly pleased with me, and always
wisheth me well!’ And while king Hotravahana, was saying all this unto
that maiden, thither appeared Akritavrana, a dear companion of Rama. And
on his advent those Munis by hundreds, and the Srinjaya king Hotravahana,
old in years, all stood up. And those denizens of the forest, uniting
with one another, did him all the rites of hospitality. And they all took
their seats surrounding him. And filled, O monarch, with gratification
and joy, they then started various delightful, laudable, and charming
subjects of discourse. And after their discourse was over, that royal
sage, the high-souled Hotravahana enquired of Akritavrana about Rama that
foremost of great sages, saying, ‘O thou of mighty arms, where, O
Akritavrana, may that foremost of persons acquainted with the Vedas,
viz., Jamadagni’s son of great prowess be seen?’ Akritavrana answered him
saying, ‘O lord, Rama always speaketh of thee, O king, saying,--“That
royal sage of the Srinjayas is my dear friend,”--I believe, Rama will be
here tomorrow morning. Thou wilt see him even here when he cometh to
behold thee. As regards this maiden, for what, O royal sage, hath she
come to the wood? Whose is she, and what is she to thee? I desire to know
all this.’ Hotravahana said, ‘The favourite daughter of the ruler of
Kasi, she is, O lord, my daughter’s child! The eldest daughter of the
king of Kasi, she is known by the name of Amva. Along with her two
younger sisters, O sinless one, she was in the midst of her Swayamvara
ceremonies. The names of her two younger sisters are Amvika and Amvalika,
O thou endued with wealth of asceticism! All the Kshatriya kings of the
earth were assembled together at the city of Kasi. And, O regenerate
Rishi, great festivities were going on there on account of (the
self-choice of) these maidens. In the midst of these, Santanu’s son,
Bhishma, of mighty valour, disregarding all the kings, abducted the
girls. Vanquishing all the monarchs, the pure-souled prince Bhishma of
Bharata’s race then reached Hastinapura, and representing everything unto
Satyavati, ordered his brother Vichitravirya’s marriage to take place
with the girls he had brought. Beholding the arrangements for those
nuptials complete, this maiden, O bull among Brahmanas, then addressed
Ganga’s son in the presence of his ministers and said,--I have, O hero,
within my heart chosen the lord of the Salwas to be my husband.
Conversant as thou art with morality, it behoveth thee not to bestow me
on thy brother, whose heart is given away to another!--Hearing these
words of hers, Bhishma took counsel with his ministers. Deliberating on
the matter, he, at last, with Satyavati’s consent, dismissed this maiden.
Permitted thus by Bhishma, this girl gladly repaired to Salwa, the lord
of Saubha, and approaching him said,--Dismissed I have been by Bhishma.
See that I do not fall off from righteousness! In my heart, I have chosen
thee for my lord, O bull among kings. Salwa, however, rejected her,
suspecting the purity of her conduct. Even she hath come to these woods,
sacred for asceticism, being ardently inclined to devote herself to
ascetic penances! She was recognised by me from the account that she gave
of her parentage. As regards her sorrow, Bhishma is considered by her to
be its root!’ After Hotravahana had ceased, Amva herself said, ‘O holy
one, it is even so as this lord of earth, this author of my mother’s
body, Hotravahana of the Srinjaya race hath said. I cannot venture to go
back to my own city, O thou that art endued with wealth of asceticism,
for shame and fear of disgrace, O great Muni! At present, O holy one,
even this is what hath been my determination, viz., that that would be my
highest duty which the holy Rama, O best of Brahmanas, might point out to
me!’”’”
SECTION CLXXIX
“‘“Akritavrana said, ‘Of these two afflictions of thine, for which, O
blessed lady, dost thou seek a remedy? Tell me this. Is it thy wish that
the lord of Saubha should be urged to wed thee, the high-souled Rama will
certainly urge him from desire of doing thee good? Or, if thou wishest to
behold Ganga’s son, Bhishma, defeated in battle by intelligent Rama
Bhargava will gratify even that wish of thine. Hearing what Srinjaya has
to say, and what thou also, O thou of sweet smiles, may have to say, let
that be settled this very day what should be done for thee.’ Hearing
these words, Amva said, ‘O holy one, abducted I was by Bhishma acting
from ignorance, for, O regenerate one, Bhishma knew not that my heart had
been given away to Salwa. Thinking of this in thy mind, let that be
resolved upon by thee which is consistent with justice, and let steps be
taken for accomplishing that resolution. Do that, O Brahmana, which is
proper to be done towards either that tiger among the Kurus, viz.,
Bhishma, singly, or towards the ruler of the Salwas, or towards both of
them! I have told thee truly about the root of my grief. It behoveth
thee, O holy one, to do that which is consistent with reason.’
“‘“Akritavrana said, ‘This, O blessed lady, O thou of the fairest
complexion, that thou sayest with eyes fixed upon virtue, is, indeed,
worthy of thee. Listen, however, to what I say! If Ganga’s son had never
taken thee to the city called after the elephant, then, O timid girl,
Salwa would have, at Rama’s behest, taken thee on his head! It is because
Bhishma bore thee away by force that king Salwa’s suspicions have been
awakened in respect of thee, O thou of slender-waist! Bhishma is proud of
his manliness and is crowned with success. Therefore, thou shouldst cause
thy vengeance to fall upon Bhishma (and no other)!’ Hearing these words
of the sage, Amva said, ‘O regenerate one, this desire hath been
cherished by me also in my heart, viz., that, if possible. Bhishma should
be caused by me to be slain in battle! O thou of mighty arms, be it
Bhishma or be it king Salwa, punish that man whom thou thinkest to be
guilty and through whose act I have been so miserable!’”
“‘Bhishma continued, “In conversation such as this, that day passed and
the night also, O best of Bharata’s race, with its delicious breeze which
was neither cold nor hot. Then Rama appeared there, beaming with energy.
And that sage wearing matted-locks on his bead and attired in deer-skins
was surrounded by his disciples. And endued with magnanimous soul, he had
his bow in hand. And bearing also a sword and a battle-axe, that sinless
one, O tiger among kings, approached the Srinjaya king (Hotravahana) in
that forest. And the ascetics dwelling there and that king also who was
endued with great ascetic merit, beholding him, all stood up and waited,
O king, with joined hands. And that helpless maiden too did the same. And
they all cheerfully worshipped Bhargava with the offer of honey and
curds. Being worshipped duly by them, Rama sat with them seated round
him. Then, O Bharata, Jamadagni’s son and Hotravahana, seated thus
together, began to discourse. And after their discourse was over, the
sage Hotravahana opportunately said in a sweet voice these words of grave
import unto that foremost one of Bhrigu’s race, viz., Rama of mighty
strength, ‘O Rama, this is my daughter’s daughter, O lord, being the
daughter of the king of Kasi.’
“‘“‘She hath something to be done for her! Oh, listen to it duly, O thou
that art skilled in all tasks!’ Hearing these words of his friend, Rama
addressed that maiden saying. ‘Tell me what thou hast to say.’ At these
words, Amva approached Rama who resembled a blazing fire, and worshipping
both his feet with her bent head, touched them with her two hands that
resembled, in radiance, a couple of lotuses and stood silently before
him. And filled with grief, she wept aloud, her eyes bathed in tears. And
she then sought the protection of that descendant of Bhrigu, who was the
refuge of all distressed persons. And Rama said, ‘Tell me what grief is
in thy heart. I will act according to thy words!’ Thus encouraged, Amva
said, ‘O thou of great vows, O holy one, today I seek thy protection! O
lord, raise me from this unfathomable ocean of sorrow.’”
“‘Bhishma continued, “Beholding her beauty and her youthful body and its
great delicacy, Rama began to think,--‘What will she say?’ And that
perpetuator of Bhrigu’s line, thinking inwardly of this, sat long in
silence, filled with pity. He then addressed that maiden of sweet smiles
again, saying, ‘Tell us what thou hast to say!’ Thus encouraged, she
represented everything truly unto Bhargava. And Jamadagni’s son, hearing
these words of the princess, and having first settled what he should do,
addressed that damsel of the fairest complexion, saying, ‘O beautiful
lady, I will send word unto Bhishma, that foremost one of Kuru’s race.
Having heard what my behest is, that king will certainly obey it. If,
however, the son of Jahnavi do not act according to my words, I will then
consume him in battle, O blessed girl, with all his counsellors! Or, O
princess, if thou desirest it, I may even address the heroic ruler of the
Salwas to the matter in hand.’ Hearing these words of Rama, Amva said,
‘Dismissed I was by Bhishma, O son of Bhrigu’s race, as soon as he heard
that my heart had previously been freely given away to the ruler of the
Salwas. Approaching then the lord of Saubha, I addressed him in language
that was unbecoming. Doubtful of the purity of my conduct, he refused to
accept me. Reflecting on all this, with the aid of thy own understanding,
it behoveth thee, O son of Bhrigu’s race, to do that which should be done
in view of these circumstances. Bhishma, however, of great vows is the
root of my calamity, for he brought me under his power taking me up (on
his car) by violence! Slay that Bhishma, O thou of mighty arms, for whose
sake, O tiger of Bhrigu’s race, overwhelmed with such distress, I suffer
such poignant misery! Bhishma, O thou of Bhrigu’s race, is covetous, and
mean, and proud of his victory. Therefore, O sinless one, thou shouldst
give him his deserts. While, O lord, I was being abducted by him, even
this was the desire that I cherished in my heart, viz., that I should
cause that hero of great vows to be slain. Therefore, O sinless Rama,
gratify this desire of mine! O thou of mighty arms, slay Bhishma, even as
Purandara slew Vritra.’”’”
SECTION CLXXX
“‘Bhishma said, “O lord, repeatedly urged by that maiden to slay Bhishma,
Rama replied unto that weeping girl, saying, ‘O daughter of Kasi, O thou
of the fairest complexion, I do not, on any account, take up arms now
except for the sake of those that are conversant with the Vedas. Tell me,
therefore, what else I can do for thee? Both Bhishma and Salwa are, O
princess, exceedingly obedient to me. Do not grieve, I will accomplish
thy object. I will not, however, O beautiful lady, take up arms, except
at the command of Brahmanas. This hath been my rule of conduct.’
“‘“Amva said, ‘My misery, O holy one, should by any means be dispelled by
thee. That misery of mine hath been caused by Bhishma. Slay him,
therefore, O lord, without much delay.’
“‘“Rama said, ‘O daughter of Kasi, say but the word and Bhishma, however,
deserving of reverence from thee, will, at my word, take up thy feet on
his head!’
“‘“Amva said, ‘O Rama, slay in battle that Bhishma who roareth like an
Asura. Indeed, summoned to the encounter (by him), slay him, O Rama, if
thou wishest (to do) what is agreeable to me. It behoveth thee, besides,
to make thy promise true.’”
“‘Bhishma continued, “While, O king, Rama and Amva were talking thus with
each other, the Rishi (Akritavrana) of highly virtuous soul said these
words, ‘It behoveth thee not, O mighty-armed one, to desert this girl
that seeketh thy protection! If summoned to battle, Bhishma cometh to the
encounter and sayeth--“I am vanquished,” or, if he obeyeth thy words, then
that which this maiden seeketh will be accomplished, O son of Bhrigu’s
race, and the words spoken by thee, O hero, will also, O lord, be true!
This also was, O great Muni, the vow then made by thee, O Rama,--the vow
made by thee before Brahmanas after thou hadst conquered all the
Kshatriyas, viz., that thou wouldst slay in battle the person, be he a
Brahmana, a Kshatriya, a Vaisya, or a Sudra, who would be a foe to the
Brahmanas. Thou hadst further promised that as long as thou wouldst live
thou wouldst not abandon those that would come to thee in fright and seek
thy protection, and that thou wouldst, O Bhargava, slay that proud
warrior who would vanquish in battle all the assembled Kshatriyas of the
earth! O Rama, even Bhishma, that perpetuator of Kuru’s race, hath
achieved such success (over all the Kshatriyas)! Approaching him, O son
of Bhrigu’s race, encounter him now in battle!’
“‘“Rama said, ‘O best of Rishis, I recollect that vow of mine made before.
I will, however (in the present instance) do that which conciliation may
point out. That task which the daughter of Kasi hath in her mind is a
grave one, O Brahmana! Taking this maiden with me, I will repair myself
to the place where Bhishma is. If Bhishma, proud of his achievements in
battle, do not obey my behest, I will then slay that arrogant wight. Even
this is my fixed resolve. The arrows shot by me do not stick to the
bodies of embodied creatures (but pass them through). This is known to
you from what you saw in my encounters with the Kshatriyas!’ Having said
this, Rama then, along with all those seekers of Brahma, resolved to
depart from that asylum, and the great ascetic then rose from his seat.
Then all those ascetics passing that night there, performed (on the next
morning) their homa-rites and recited their prayers. And then they all
set out, desirous of taking my life. And Rama, accompanied by all those
devotees of Brahma, then came to Kurukshetra, O monarch, with that
maiden, O Bharata, in their company. And those high-souled ascetics, with
that foremost one of Bhrigu’s race at head, having arrived on the banks
of the stream of Saraswati, quartered themselves there.”’”
SECTION CLXXXI
“‘Bhishma said, “After he had quartered there, on the third day, O king,
Jamadagni’s son of high vows, sent a message to me, saying, ‘I have come
here, do what is agreeable to me.’ Hearing that Rama, of great might, had
come to the confines of our kingdom, I speedily went with a joyous heart
to that master who was an ocean of energy. And I went to him, O king,
with a cow placed in the van of my train, and accompanied by many
Brahmanas, and (ordinary) priests (of our family), and by others,
resembling the very gods in splendour, employed by us on special
occasions. And beholding me arrived at his presence, Jamadagni’s son, of
great prowess, accepted the worship I offered unto him and said these
words unto me.”
“‘“Rama said, ‘Thyself, divested of desire, with what mood of mind, O
Bhishma, didst thou abduct, on the occasion of her self-choice, this
daughter of the king of Kasi and again dismiss her subsequently? By thee
hath this famous lady been dissociated from virtue! Contaminated by the
touch of thy hands before, who can marry her now? Rejected she hath been
by Salwa, because thou, O Bharata, hadst abducted her. Take her
therefore, to thyself, O Bharata, at my command. Let this daughter of a
king, O tiger among men, be charged with the duties of her sex! O king, O
sinless one, it is not proper that this humiliation should be hers!’
“‘“Seeing him plunged into sorrow (on account of the maiden) I said unto
him,--‘O Brahmana, I cannot, by any means, bestow this girl on my brother.
O thou of Bhrigu’s race, it was to myself that she said, I am Salwa’s!
And it was by me that she was permitted to go to Salwa’s city. As regards
myself, even this is my firm vow that I cannot abandon Kshatriya
practices from fear or pity, or avarice of wealth, or lust!’--Hearing
these words of mine, Rama addressed me, with eyes rolling in anger,
saying, ‘If, O bull among men, thou dost not act according to my words,
I will slay thee this very day along with all thy counsellors!’ Indeed,
with eyes rolling in anger, Rama in great wrath told me these words
repeatedly. I, however, O chastiser of foes, then beseeched him in sweet
words. But though beseeched by me, he did not cool down. Bowing down with
my head unto that best of Brahmanas I then enquired of him the reason for
which he sought battle with me. I also said,--O thou of mighty arms,
while I was a child it was thou who instructed me in the four kinds of
arms.[18] I am, therefore, O thou of Bhrigu’s race, thy disciple! Then
Rama answered me with eyes red in anger, ‘Thou knowest me, O Bhishma, to
be thy preceptor, and yet, O Kauravya, thou acceptest not, for pleasing
me, this daughter of the ruler of Kasi! O delighter of the Kurus, I
cannot be gratified unless thou actest in this way! O mighty-armed one,
take this maiden and preserve thy race! Having been abducted by thee, she
obtaineth not a husband.’ Unto Rama that subjugator of hostile cities, I
replied, saying.--This cannot be, O regenerate Rishi! All thy labour is
vain, O son of Jamadagni, remembering thy old preceptorship, I am
striving, O holy one, to gratify thee! As regards this maiden, she hath
been refused by me before knowing what the faults, productive of great
evils, of the female sex are, who is there that would admit into his
abode a woman whose heart is another’s and who (on that account) is even
like a snake of virulent poison? O thou of high vows, I would not, even
from fear of Vasava, forsake duty! Be gracious unto me, or do me without
delay that which thou hast thought proper. This sloka also, O thou of
pure soul, is heard in the Puranas, O lord, sung by the high-souled
Marutta, O thou of great intelligence! The renunciation is sanctioned by
the ordinance of a preceptor who is filled with vanity, who is destitute
of the knowledge of right and wrong, and who is treading in a devious
path.--Thou art my preceptor and it is for this that I have from love
reverenced thee greatly. Thou, however, knowest not the duty of a
preceptor, and it is for this that I will fight with thee. I would not
slay any preceptor in battle, especially again a Brahmana, and more
specially one endued with ascetic merit. It was for this that I forgive
thee. It is well-known truth, gatherable from the scriptures, that he is
not guilty of slaying a Brahmana who killeth in battle a person of that
order that taketh up weapons like Kshatriya and fighteth wrathfully
without seeking to fly. I am a Kshatriya stationed in the practice of
Kshatriya duties. One doth not incur sin, nor doth one incur any harm by
behaving towards a person exactly as that person deserveth. When a person
acquainted with the proprieties of time and place and well-versed in
matters affecting both profit and virtue, feels doubtful, as regards
anything, he should without scruples of any kind, devote himself to the
acquisition of virtue which would confer the highest benefit on him. And
since thou, O Rama, in a matter connected with profit of doubtful
propriety, actest unrighteously, I would certainly fight with thee in a
great battle. Behold the strength of my arms and my prowess that is
superhuman! In view of such circumstances, I shall certainly do, O son of
Bhrigu, what I can. I shall fight with thee, O regenerate one, on the
field of Kurukshetra! O Rama of great effulgence, equip thyself as thou
listest for single combat! Come and station thyself on the field of
Kurukshetra where, afflicted with my shafts in great battle, and
sanctified by my weapons, thou mayest obtain those regions that have been
won by thee (thought for thy austerities). O thou of mighty arms and
wealth of asceticism, there I will approach thee for battle,--thee that
art so fond of battle! There, O Rama, where in days of yore thou hadst
propitiated thy (deceased) fathers (with oblations of Kshatriya blood),
slaying thee there, O son of Bhrigu, I will propitiate the Kshatriya
slain by thee! Come there, O Rama, without delay! There, O thou that art
difficult of being vanquished, I will curb thy old pride about which the
Brahmanas speak! For many long years, O Rama, thou hast boasted,
saying,--I have, single-handed, vanquished all the Kshatriyas of the
Earth!--Listen now to what enabled thee to indulge in that boast! In
those days no Bhishma was born, or no Kshatriyas like unto Bhishma!
Kshatriyas really endued with valour have taken their births later on! As
regards thyself, thou hast consumed only heaps of straw! The person that
would easily quell thy pride of battle hath since been born! He, O
mighty-armed one, is no other than myself, even Bhishma, that subjugator
of hostile cities! Without doubt, O Rama, I shall just quell thy pride of
battle!’”
“‘Bhishma continued, “Hearing these words of mine. Rama addressed me,
laughingly saying, ‘By good luck it is, O Bhishma, that thou desirest to
fight with me in battle! O thou of Kuru’s race, even now I go with thee
to Kurukshetra! I will do what thou hast said! Come thither, O chastiser
of foes! Let thy mother, Jahnavi, O Bhishma, behold thee dead on that
plain, pierced with my shafts, and become the food of vultures, crows,
and other carnivorous birds! Let that goddess worshipped by Siddhas and
Charanas, that blessed daughter of Bhagiratha, in the form of a river,
who begat thy wicked self, weep today, O king, beholding thee slain by me
and lying miserable on that plain, however undeserving she may be of
seeing such a sight! Come, O Bhishma, and follow me, O proud wight,
always longing for battle! O thou of Kuru’s race, take with thee, O bull
of Bharata’s line, thy cars and all other equipments of battle!’ Hearing
these words of Rama that subjugator of hostile towns, I worshipped him
with a bend of my head and answered him, saying,--‘So be it!’ Having said
all this, Rama then went to Kurukshetra from desire of combat, and I
also, entering our city, represented everything unto Satyavati. Then
causing propitiatory ceremonies to be performed (for my victory), and
being blessed also by my mother, and making the Brahmanas utter
benedictions on me, I mounted on a handsome car made of silver and unto
which, O thou of great glory, were yoked steeds white in hue. And every
part of that car was well-built, and it was exceedingly commodious and
covered on all sides with tiger-skin. And it was equipped with many great
weapons and furnished with all necessaries. And it was ridden by a
charioteer who was well-born and brave, who was versed in horse-lore,
careful in battle, and well-trained in his art, and who had seen many
encounters. And I was accoutred in a coat of mail, white in hue, and had
my bow in hand. And the bow I took was also white in hue. And thus
equipped, I set out, O best of Bharata’s race! And an umbrella, white in
hue, was held over my head. And, O king, I was fanned with fans that also
were white in colour. And clad in white, with also a white head-gear, all
my adornments were white. And eulogised (with laudatory hymns) by
Brahmanas wishing me victory, I issued out of the city named after the
elephant, and proceeded to Kurukshetra, which, O bull of Bharata’s race,
was to be the field of battle! And those steeds, fleet as the mind or the
wind, urged by my charioteer, soon bore me, O king, to that great
encounter. And arrived in the field of Kurukshetra, both myself and Rama,
eager for battle, became desirous of showing each other our prowess. And
arrived within view of the great ascetic Rama, I took up my excellent
conch and blew a loud blast. And many Brahmanas, O king, and many
ascetics having their abodes in the forest, as also the gods with Indra
at their head, were stationed there for beholding the great encounter.
And many celestial garlands and diverse kinds of celestial music and many
cloudy canopies could be noticed there. And all those ascetics who had
come with Rama, desiring to become spectators of the fight, stood all
around the field. Just at this juncture, O king, my divine mother devoted
to the good of all creatures, appeared before me in her own form and
said, ‘What is this that thou seekest to do? Repairing to Jamadagni’s
son, O son of Kuru’s race, I will repeatedly solicit him saying,--“Do not
fight Bhishma who is thy disciple!”--O son, being a Kshatriya do not
obstinately set thy heart on an encounter in battle with Jamadagni’s son
who is a Brahmana!’ Indeed, it was thus that she reproved me. And she
also said, ‘O son, Rama, equal in prowess unto Mahadeva himself, is the
exterminator of the Kshatriya order! It is not known to thee, that thou
desirest an encounter with him.’ Thus addressed by her, I saluted the
goddess reverentially and replied unto her with joined hands, giving her,
O chief of the Bharatas, an account of all that had transpired in that
self-choice (of the daughter of Kasi). I also told her every thing, O
king of kings, about how I had urged Rama (to desist from the combat). I
also gave her a history of all the past acts of the (eldest) daughter of
Kasi. My mother then, the great River, wending to Rama, began, for my
sake, to beseech the Rishi of Bhrigu’s race. And she said unto him these
words, viz.,--‘Do not fight Bhishma who is thy disciple!’--Rama, however,
said unto her while she was beseeching him thus, ‘Go and make Bhishma
desist! He doth not execute out my wish! It is for this that I have
challenged him!’”’”
Vaisampayana continued, “Thus addressed by Rama, Ganga, from affection
for her son, came back to Bhishma. But Bhishma, with eyes rolling in
anger, refused to do her bidding. Just at this time, the mighty ascetic
Rama, that foremost one of Bhrigu’s race, appeared in Bhishma’s sight. And
then that best of the twice-born ones challenged him to the encounter.”
SECTION CLXXXII
“‘Bhishma said, “I then smilingly addressed Rama stationed for battle,
saying,--‘Myself on my car, I do not wish to fight with thee that art on
the earth! Mount on a car, O hero, and case thy body in mail, O
mighty-armed one, if indeed, O Rama, thou wishest to fight me in
battle!’--Then Rama smilingly replied unto me on that field of battle,
saying, ‘The Earth, O Bhishma, is my car, and the Vedas, like good steeds,
are the animals that carry me! The wind is my car-driver, and my coat of
mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri
and Saraswati). Well-covered by these in battle, O son of Kuru’s race, I
will fight!’ Having said this, O Gandhari’s son, Rama of prowess
incapable of being baffled, covered me on all sides with a thick shower
of arrows. I then beheld Jamadagni’s son stationed on a car equipped with
every kind of excellent weapons! And the car he rode was exceedingly
handsome and was of wonderful appearance. And it had been created by a
fiat of his will, and it was beautiful like a town. And celestial steeds
were yoked unto it, and it was well-protected by the necessary defences.
And it was decked all over with ornaments of gold. And it was
well-covered with tough skins all around, and bore the device of the sun
and the moon. Rama was armed with bow and equipped with a quiver, and
with fingers cased in leathern fences! Akritavrana, the dear friend of
Bhargava, well-versed in the Vedas, did the duties of a car-driver for
that warrior. And he, of Bhrigu’s race, repeatedly summoning me to
battle, saying,--Come, come,--gladden my heart. And I then, myself,
singly obtained for my adversary that invincible and mighty exterminator
of the Kshatriya race, viz., Rama risen like the sun himself in
splendour, desirous (on his part) of fighting singly! And after he had
poured three showers of arrows on me curbing my steeds, I came down from
my car and placing my bow aside I proceeded on foot to that best of
Rishis. And arriving before him, I worshipped the best of Brahmanas with
reverence. And having saluted him duly, I told him these excellent
words,--O Rama, whether thou art equal or superior to me, I will fight
with thee, my virtuous preceptor, in battle! O lord, bless me, wishing me
victory!
“‘“Rama, thus addressed, said, ‘O foremost one of Kuru’s race, he that
desires prosperity should act even thus! O thou of mighty arms, they that
fight with warriors more eminent than themselves, have this duty to
perform. O king, I would have cursed thee if thou hadst not approached me
thus! Go, fight carefully and summoning all thy patience, O thou of
Kuru’s race! I cannot, however, wish thee victory, for I myself stand
here to vanquish thee! Go, fight fairly! I am pleased with thy
behaviour!’--Bowing unto him, I then speedily came back, and mounting on
my car, I once more blew my conch decked with gold. And then, O Bharata,
the combat commenced between him and me. And it lasted for many days,
each of us, O king, having been desirous of vanquishing the other. And in
that battle, it was Rama who struck me first with nine hundred and sixty
straight arrows furnished with vulturine wings. And with that arrowy
shower, O king, my four steeds and charioteer were completely covered!
Notwithstanding all this, however, I remained quiet in that encounter,
accoutred in my coat of mail! Bowing unto the gods, and especially unto
the Brahmanas, I then smilingly addressed Rama stationed for battle,
saying,--‘Although thou hast shown little regard for me, yet I have fully
honoured thy preceptorship! Listen again, O Brahmana, to some other
auspicious duty that should be discharged if virtue is to be earned! The
Vedas that are in thy body, and the high status of Brahmana that is also
in thee, and the ascetic merit thou hast earned by the severest of
austerities, I do not strike at these! I strike, however, at that
Kshatriyahood which thou, O Rama, hast adopted! When a Brahmana taketh up
weapons, he becometh a Kshatriya. Behold now the power of my bow and the
energy of my arms! Speedily shall I cut off that bow of thine with a
sharp shaft!’--Saying this I shot at him, O bull of Bharata’s race, a
sharp broad-headed arrow. And cutting off one of the horns of his bow
with it, I caused it to drop on the ground. I then shot at Jamadagni’s
car a hundred straight arrows winged with vulturine feathers. Piercing
through Rama’s body and borne along by the wind, those arrows coursing
through space seemed to vomit blood (from their mouths) and resembled
veritable snakes. Covered all over with blood and with blood issuing out
of his body. Rama, O king, shone in battle, like the Sumeru mountain with
streams of liquid metal rolling down its breast, or like the Asoka tree
at the advent of spring, when covered with red bunches of flowers, or, O
king, like the Kinsuka tree when clad in its flowery attire! Taking up
then another bow, Rama, filled with wrath, showered upon me numerous
arrows of excessive sharpness, furnished with golden wings. And those
fierce arrows of tremendous impetus, resembling snakes, or fire, or
poison, coming at me from all sides, pierced my very vitals and caused me
to tremble. Summoning all my coolness I then addressed myself for the
encounter, and filled with rage I pierced Rama with a hundred arrows. And
afflicted with those hundred blazing shafts resembling either fire, or
the sun or looking like snakes of virulent poison, Rama seemed to lose
his senses! Filled, O Bharata, with pity (at the sight), I stopped of my
own accord and said,--‘Oh, fie on battle! Fie on Kshatriya practices!’ And
overwhelmed, O king, with grief, I repeatedly said,--‘Alas, great is the
sin committed by me through observance of Kshatriya practices, since I
have afflicted with arrows my preceptor who is a Brahmana endued with a
virtuous soul!’--After that, O Bharata, I ceased striking Jamadagni’s son
any more. At this time, the thousand-rayed luminary, having heated the
earth with his rays, proceeded at the close of day to his chambers in the
west and the battle also between us ceased.”’”
SECTION CLXXXIII
“‘Bhishma said, “After the battle had ceased, my charioteer, well-skilled
in such operations, drew out from his own body, from the bodies of my
steeds, and from my body as well, the arrows that struck there. Next
morning, when the sun rose, the battle commenced again, my horses having
(a little while before) been bathed and allowed to roll on the ground and
having had their thirst slaked and thereby re-invigorated. And beholding
me coming quickly to the encounter attired in a coat of mail and
stationed on my car, the mighty Rama equipped his car with great care.
And I myself also, beholding Rama coming towards me from desire of
battle, placed aside my bow and quickly descended from my car. Saluting
Rama I re-ascended it, O Bharata, and desirous of giving battle, stood
fearlessly before that son of Jamadagni. I then overwhelmed him with a
thick shower of arrows, and he too covered me with an arrowy shower in
return. And filled with wrath, Jamadagni’s son once more shot at me a
number of fierce shafts of great force and blazing mouths looking like
veritable snakes! And I too, O king, shooting sharp shafts by hundreds
and thousands, repeatedly cut off Rama’s arrows in mid-air before they
could come at me. Then the mighty son of Jamadagni began to hurl
celestial weapons at me, all of which I repelled, desirous of achieving
mightier feats, O thou of strong arms, with my weapons. And loud was the
din that then arose in the welkin all around. At that time, I hurled at
Rama the weapon named Vayavya which Rama neutralised, O Bharata, by the
weapon called Guhyaka. Then I applied, with proper mantras, the weapon
called Agneya but the lord Rama neutralised that weapon of mine by one
(of his) called Varuna. And it was in this way that I neutralised the
celestial weapons of Rama, and that chastiser of foes, Rama also, endued
with great energy and acquainted with celestial weapons, neutralised the
weapons shot by me. Then, O monarch, that best of Brahmanas, the mighty
son of Jamadagni, filled with wrath, suddenly wheeling to my right,
pierced me in the breast. At this, O best of the Bharatas, I swooned on
my best of cars. And beholding me, reft of consciousness, my charioteer
quickly bore me away from the field. And seeing me afflicted and pierced
with Rama’s weapons and borne away drooping and in a swoon, all the
followers of Rama, including Akritavrana and others and the princess of
Kasi, filled with joy, O Bharata, began to shout aloud! Regaining
consciousness then, I addressed my charioteer, saying,--‘Go where Rama
stayeth! My pains have left me, and I am ready for battle!’--Thus
instructed, my charioteer soon took me where Rama was, with the aid of
those exceedingly handsome steeds of mine that seemed to dance as they
coursed (through the plain) and that were endued with the speed of the
wind. And approaching Rama then, O thou of Kuru’s race, and filled with
wrath, from desire of vanquishing his angry self, I overwhelmed him with
an arrowy shower! But Rama, shooting three for every single of mine, cut
into fragments every one of my straight-going arrows in mid air before
any of them could reach him! And beholding those well-furnished arrows of
mine by hundreds and thousands, each cut off in twain by Rama’s arrows,
all the followers of Rama were filled with joy. Impelled then by the
desire of slaying him, I shot at Rama, the son of Jamadagni, a
good-looking arrow of blazing effulgence with Death’s self sitting at its
head. Struck very forcibly therewith and succumbing to its impetus, Rama
fell into a swoon and dropped down on the ground. And when Rama thus
dropped on the ground, exclamations of Oh and Alas arose on all sides,
and the whole universe, O Bharata, was filled with confusion and alarm,
such as may be witnessed if the sun himself were ever to fall down from
the firmament! Then all those ascetics together with the princess of
Kasi, quietly proceeded, O son of Kuru’s race, with great anxiety towards
Rama. And embracing him, O Kaurava, they began to comfort him softly with
the touch of their hands, rendered cold by contact with water, and with
assurances of victory. Thus comforted, Rama rose up and fixing an arrow
to his bow he addressed me in an agitated voice, saying, ‘Stay, O
Bhishma! Thou art already slain!’ And let off by him, that arrow quickly
pierced my left side in that fierce encounter. And struck therewith, I
began to tremble like a tree shaken by the tempest. Slaying my horses
then in terrific combat, Rama, fighting with great coolness, covered me
with swarms of winged arrows, shot with remarkable lightness of hand. At
this, O mighty-armed one, I also began to shoot arrows with great
lightness of hand for obstructing Rama’s arrowy shower. Then those arrows
shot by myself and Rama covering the welkin all around, stayed even there
(without falling down). And, thereupon, enveloped by clouds of arrows the
very sun could not shed its rays through them. And the very wind,
obstructed by those clouds, seemed to be unable to pass through them.
Then, in consequence of the obstructed motion of the wind, the rays of
the sun, and the clash of the arrows against one another, a conflagration
was caused in the welkin. And then those arrows blazed forth in
consequence of the fire generated by themselves, and fell on the earth,
consumed into ashes! Then Rama, O Kaurava, filled with rage, covered me
with hundreds and thousands and hundreds of thousands and hundreds of
millions arrows! And I also, O king, with my arrows resembling snakes of
virulent poison, cut into fragments all those arrows of Rama and caused
them to fall down on the earth like snakes cut into pieces. And it was
thus, O best of the Bharatas, that combat took place. When, however, the
shades of evening approached, my preceptor withdrew from the fight.”’”
SECTION CLXXXIV
“‘Bhishma said, “The next day, O bull of Bharata’s race, frightful again
was the combat that took place between me and Rama when I encountered him
once more. That hero of virtuous soul, conversant with celestial
weapons,--the lord Rama, from day to day, began to use diverse kinds of
celestial weapons. Regardless of life itself, which is so difficult of
being sacrificed, in that fierce combat, O Bharata, I baffled all those
weapons with such of mine as are capable of baffling them. And, O
Bharata, when diverse weapons were in this way neutralised and baffled by
means of counter-weapons, Rama, of mighty energy began to contend against
me in that battle, reckless of his own life. Seeing all his weapons
baffled, the high-souled son of Jamadagni then hurled at me a fierce
lance, blazing like a meteor, with flaming mouth, filling the whole
world, as it were, with its effulgence, and resembling the dart hurled by
Death himself! I, however, with my arrows cut into three fragments that
blazing dart rushing against me, and resembling in effulgence the sun
that rises at end of the Yuga! At this, breezes charged with fragrant
odours began to blow (around me). Beholding that dart of his cut off,
Rama, burning with anger, hurled a dozen other fierce darts. Their forms,
O Bharata, I am incapable of describing in consequence of their great
effulgence and speed. How, indeed, shall I describe their forms?
Beholding those diverse-looking darts approach me from all sides, like
long tongues of fire and blazing forth with fierce energy like the dozen
suns that arise at the time of the destruction of the universe, I was
filled with fear. Seeing an arrowy net advancing against me, I baffled it
with an arrowy downpour of mine, and then sent a dozen shafts by which I
consumed those fierce-looking dozen darts of Rama. Then, O king, the
high-souled son of Jamadagni showered on me numerous fierce-looking
darts, furnished with variegated handles decked with gold, possessed of
golden wings, and resembling flaming meteors! Baffling those fierce darts
by means of my shield and sword, and causing them in that combat to fall
down on the ground, I then, with clouds of excellent arrows, covered
Rama’s excellent steeds and his charioteer. Then that high-souled smiter
of the lord of the Haihayas,[19] beholding those darts of mine equipped
with gold-decked handles and resembling snakes emerged out of their
holes, and filled with wrath at the sight, had recourse once more to
celestial weapons! Then swarms of fierce arrows, looking like flights of
locusts fell upon me and overwhelmed me, my steeds, my charioteer, and my
car! Indeed, O king, my car, horses, and charioteer, were covered all
over with those arrows! And the yoke, shaft, wheels, and the wheel-spokes
of my car, overwhelmed with that arrowy shower, at once broke. After that
arrowy shower, however, was over, I also covered my preceptor with a
thick shower of arrows. Thereupon, that mass of Brahmic merit, mangled
with that arrowy downpour, began to bleed copiously, and continuously.
Indeed, like Rama afflicted with my clouds of arrows, I too was densely
pierced with his arrows. When at last in the evening, the sun set behind
the western hills, our combat came to an end.”’”
SECTION CLXXXV
“‘Bhishma said, “Next morning, O king, when the sun rose brightly, the
combat between myself and him of Bhrigu’s race, again commenced. Then
Rama, that foremost of smiters, stationed on his quickly-moving car,
rained on me a thick downpour of arrows like the clouds on the
mountain-breast. My beloved charioteer then, afflicted by that arrowy
shower, swerved from his place in the car, filling me with grief on his
account. A total unconsciousness then came over him. And thus wounded by
that arrowy downpour he fell down upon the earth in a swoon. And
afflicted as he had been by Rama’s shafts, he soon gave up his life.
Then, O great king, fear entered my heart. And when, on the death of my
charioteer, I was still lamenting for him with heart unhinged by sorrow,
Rama began to shoot at me many death-dealing shafts. Indeed, even when
endangered at the death of my charioteer I was lamenting for him, he of
Bhrigu’s race, drawing the bow with strength, pierced me deep with an
arrow! O king, that blood-drinking shaft, falling upon my breast, pierced
me through and fell simultaneously with my person upon the earth! Then, O
bull of Bharata’s race, thinking I was dead, Rama repeatedly roared aloud
like the clouds and rejoiced exceedingly! indeed, O king, when thus I
fell down on the earth, Rama, filled with joy, sent forth loud shouts
along with his followers, while all the Kauravas who stood beside me and
all those who came there to witness the combat were afflicted with great
woe on seeing me fall. While lying prostrate, O lion among kings, I
beheld eight Brahmanas endued with the effulgence of the sun or the fire.
They stood surrounding me on that field of battle and supporting me on
their arms. Indeed, borne up by those Brahmanas I had not to touch the
ground. Like friends they supported me in mid-air while I was breathing
heavily. And they were sprinkling me with drops of water. And bearing me
up as they stood, they then, O king, repeatedly said unto me, ‘Do not
fear! Let prosperity be thine!’ Comforted then by those words of theirs,
I quickly rose up. I then beheld my mother Ganga--that foremost of the
rivers, stationed on my car. Indeed, O king of the Kurus, it was that
great river-goddess who had controlled my steeds in the combat (after my
charioteer’s fall)! Worshipping then the feet of my mother and of the
spirits of my ancestors, I ascended my car. My mother then protected my
car, steeds, and all the implements of battle. With joined hands I
entreated her to go away. Having dismissed her, I myself restrained those
steeds endued with the speed of the wind, and fought with Jamadagni’s
son, O Bharata, till the close of the day! Then, O chief of the Bharatas,
in course of that combat, I shot at Rama a powerful and heart-piercing
arrow endued with great speed. Afflicted with that shaft, Rama then, his
bow loosened from his grasp, fell down upon the earth on his knees, reft
of consciousness! And when Rama, that giver of many thousands (of golden
coins) fell, masses of clouds covered the firmament, pouring a copious
shower of blood! And meteors by hundreds fell, and thunder-rolls were
heard, causing everything to tremble! And suddenly Rahu enveloped the
blazing sun, and rough winds began to blow! And the earth itself began to
tremble. And vultures and crows and cranes began to alight in joy! And
the points of the horizon seemed to be ablaze and jackals began
repeatedly to yell fiercely! And drums, unstruck (by human hands), began
to produce harsh sound! Indeed, when the high-souled Rama embraced the
earth, reft of consciousness, all these frightful and alarming omens of
evil were seen! Then all on a sudden rising up, Rama approached me once
more, O Kaurava, for battle, forgetting everything and deprived of his
senses by anger. And that mighty-armed one took up his bow endued with
great strength and also a deadly arrow. I, however, resisted him
successfully. The great Rishis then (that stood there) were filled with
pity at the sight, while he, however, of Bhrigu’s race, was filled with
great wrath. I then took up a shaft, resembling the blazing fire that
appears at the end of the Yuga, but Rama of immeasurable soul baffled
that weapon of mine. Then covered by clouds of dust, the splendour of the
solar disc was dimmed, and the sun went to the western mount. And night
came with its delicious and cool breezes, and then both of us desisted
from the fight. In this way, O king, when evening came the fierce battle
ceased, and (next day) with the re-appearance of the sun it commenced
again. And it lasted for three and twenty days together.”’”
SECTION CLXXXVI
“‘Bhishma said, “Then, O great king, during the night, having bowed unto
the Brahmanas, the Rishis, the gods, and all those creatures that wander
during the dark, and also all the kings of the earth, I laid myself down
on my bed, and in the solitude of my room, I began to reflect in the
following way.--For many days hath this fierce combat of terrible
consequence lasted between myself and Jamadagni. I am unable, however, to
vanquish on the field of battle that Rama of mighty energy. If indeed, I
am competent to vanquish in battle that Brahmana of mighty strength,
viz., Jamadagni’s son of great prowess, then let the gods kindly show
themselves to me this night!--Mangled with arrows as I lay asleep, O
great king, that night on my right side, towards the morning, those
foremost of Brahmanas who had raised me when I had fallen down from my
car and held me up and said unto me--Do not fear--and who had comforted
me, showed themselves to me, O king, in a dream! And they stood
surrounding me and said these words. Listen to them as I repeat them to
thee, O perpetuator of Kuru’s race! ‘Rise, O Ganga’s son, thou needst have
no fear! We will protect thee, for thou art our own body! Rama, the son
of Jamadagni, will never be able to vanquish thee in battle! Thou, O bull
of Bharata’s race, wilt be the conqueror of Rama in combat! This beloved
weapon, O Bharata, called Praswapa, appertaining to the lord of all
creatures, and forged by the divine artificer, will come to thy
knowledge, for it was known to thee in thy former life! Neither Rama, nor
any person on earth is acquainted with it. Recollect it, therefore, O
thou of mighty arms, and apply it with strength! O king of kings, O
sinless one, it will come to thee of itself! With it, O Kaurava, thou
wilt be able to check all persons endued with mighty energy! O king, Rama
will not be slain outright by it, thou shalt not, therefore, O giver of
honours, incur any sin by using it! Afflicted by the force of this thy
weapon, the son of Jamadagni, will fall asleep! Vanquishing him thus,
thou wilt again awaken him in battle, O Bhishma, with that dear weapon
called Samvodhana! Do what we have told thee, O Kauravya, in the morning,
stationed on thy car. Asleep or dead we reckon it as the same, O king,
Rama will not surely die! Apply, therefore, this Praswapa weapon so
happily thought of!’--Having said this, O king, those foremost of
Brahmanas, eight in number and resembling one another in form, and
possessed of effulgent bodies, all vanished from my sight!”’”
SECTION CLXXXVII
“‘Bhishma said, “After the night had passed away, I awoke, O Bharata, and
thinking of my dream I was filled with great joy. Then, O Bharata, the
combat began between him and me--a combat that was fierce and unrivalled
and that made the hairs of all creatures stand on their ends. And
Bhargava poured on me an arrowy shower which I baffled with an arrowy
shower of mine. Then filled with wrath at what he had seen the day before
and what he saw that day, Rama hurled at me a dart, hard as Indra’s
thunderbolt and possessed of effulgence, resembling the Yama’s mace! It
came towards me like a blazing flame of fire and drinking up, as it were,
all the quarters of that field of battle! Then, O tiger among the Kurus,
it fell, O perpetuator of Kuru’s line, upon my shoulder, like the
lightning’s flame that ranges the sky. Wounded thus by Rama, O thou of
red eyes, my blood, O mighty-armed one, began to flow copiously like
streams of red earth from a mountain (after a shower)! Filled with great
wrath, I then shot at Jamadagni’s son a deadly shaft, fatal as the poison
of a snake. That heroic and best of Brahmanas, struck therewith at the
forehead, O monarch, then appeared as beautiful as a crested hill!
Extremely angry, that hero then, changing his position and drawing the
bow-string with great strength, aimed at me a terrible shaft resembling
all-destructive Death himself, and capable of grinding all foes! That
fierce arrow fell upon my breast, hissing (through the air) like a snake.
Covered with blood, I fell down on the earth, O king, thus struck.
Regaining consciousness, I hurled at Jamadagni’s son a frightful dart,
effulgent as the thunderbolt. That dart fell upon the bosom of that
foremost of Brahmanas. Deprived of his senses at this, Rama began to
tremble all over. That great ascetic then, viz., his friend, the
regenerate Akritavrana, embraced him and with diverse words of comfort
soothed him. Reassured thus, Rama of high vows was then filled with wrath
and vindictiveness. He invoked the great Brahma weapon. For baffling it I
also used the same excellent weapon. Clashing against each other, the two
weapons began to blaze forth brightly, showing what happens at the end of
the Yuga! Without being able to reach either myself or Rama, those two
weapons, O best of the Bharatas, met each other in the mid-air. Then the
whole welkin seemed to be ablaze, and all creatures, O monarch, became
highly distressed. Afflicted by the energy of those weapons, the Rishis,
the Gandharvas, and the gods were all greatly pained. Then earth, with
her mountains and seas and trees began to tremble, and all creatures,
heated with the energy of the weapons, were greatly afflicted. The
firmament, O king, became ablaze and the ten points of the horizon became
filled with smoke. Creatures, therefore, that range the welkin were
unable to stay in their element. When, at all this, the whole world with
the gods, the Asuras and the Rakshasas began to utter exclamations of
woe.--This is the time--thought I and became desirous, O Bharata, of
speedily shooting the Praswapa weapon at the command of those utterers of
Brahma (that had appeared to me in my dream)! The Mantras also for
invoking excellent weapon suddenly came to my mind!”’”
SECTION CLXXXVIII
“‘Bhishma said, “When I had formed this resolution, O king, a din of
tumultuous voices arose in the sky. And it said,--O son of Kuru’s race,
do not let off the Praswapa weapon!--Notwithstanding this, I still aimed
that weapon at Bhrigu’s descendant. When I had aimed it, Narada addressed
me, saying, ‘Yonder, O Kauravya, stay the gods in the sky! Even they are
forbidding thee today! Do not aim the Praswapa weapon! Rama is an ascetic
possessed of Brahma merit, and he is, again, thy preceptor! Never,
Kauravya, humiliate him.’ While Narada was telling me this, I beheld
those eight utterers of Brahma stationed in the sky. Smilingly, O king,
they said unto me slowly,--‘O chief of the Bharatas, do even what Narada
sayeth. Even that, O best of Bharata’s race, is highly beneficial to the
world!’ I then withdrew that great weapon called Praswapa and invoked
according to the ordinance the weapon called Brahma in the combat.
Beholding the Praswapa weapon withdrawn, O lion among kings, Rama was in
great huff, and suddenly exclaimed, ‘Wretch that I am, I am vanquished, O
Bhishma!’ Then Jamadagni’s son beheld before him his venerable father and
his father’s fathers. They stood surrounding him there, and addressed him
in these words of consolation, ‘O sire, never display such rashness
again, the rashness, viz., of engaging in battle with Bhishma, or
especially with any Kshatriya. O descendant of Bhrigu’s race, to fight is
the duty of a Kshatriya! Study (of the Vedas) and practice of vows are
the highest wealth of Brahmanas! For some reason, before this, thou
hadst been ordered by us to take up weapons. Thou hadst then perpetrated
that terrible and unbecoming feat. Let this battle with Bhishma be thy
very last, for enough of it thou hadst already. O thou of mighty arms,
leave the combat. Blessed be thou, let this be the very last instance of
thy taking up the bow! O invincible one, throw thy bow aside, and
practice ascetic austerities, O thou of Bhrigu’s race! Behold, Bhishma,
the son of Santanu, is forbidden by all the gods! They are endeavouring
to pacify him, repeatedly saying,--Desist from this battle! Do not fight
with Rama who is thy preceptor. It is not proper for thee, O perpetuator
of Kuru’s race, to vanquish Rama in battle! O son of Ganga, show this
Brahmana every honour on the field of battle! As regards thee, we are thy
superiors and therefore forbid thee! Bhishma is one of the foremost of
Vasus! O son, it is fortunate, that thou art still alive! Santanu’s son
by Ganga--a celebrated Vasu as he is,--how can he be defeated by thee?
Desist, therefore, O Bhargava! That foremost of the Pandavas, Arjuna, the
mighty son of Indra, hath been ordained by the Self-create to be the
slayer of Bhishma!’”
“‘Bhishma continued, “Thus addressed by his own ancestors, Rama answered
them, saying, ‘I cannot give up the combat. Even this is the solemn vow I
have made. Before this, I never left the field, giving up battle! Ye
grandsires, if you please, cause Ganga’s son to desist from the fight! As
regards myself, I can, by no means, desist from the combat!’ Hearing
these words of his, O king, those ascetics with Richika at their head,
coming to me with Narada in their company, told me, ‘O sire, desist from
battle! Honour that foremost of Brahmanas!’ For the sake of Kshatriya
morality, I replied unto them, saying, ‘Even this is the vow I have taken
in this world, viz., that I would never desist from battle turning my
back, or suffer my back to be wounded with arrows! I cannot, from
temptation or distress, or fear, or for the sake of wealth, abandon my
eternal duty! Even this is my fixed resolution!’ Then all those ascetics
with Narada at their head, O king, and my mother Bhagirathi, occupied the
field of battle (before me). I, however, stayed quietly with arrows and
bow as before, resolved to fight. They then once more turned towards Rama
and addressed him, saying, ‘The hearts of Brahmanas are made of butter.
Be pacified, therefore, O son of Bhrigu’s race! O Rama, O Rama, desist
from this battle, O best of Brahmanas! Bhishma is incapable of being
slain by thee, as indeed, thou, O Bhargava, art incapable of being slain
by him!’ Saying these words while they stood obstructing the field, the
Pitris caused that descendant of Bhrigu’s race to place aside his
weapons. Just at this time I once more beheld those eight utterers of
Brahma, blazing with effulgence and resembling bright stars risen on the
firmament. Stationed for battle as I was, they said these words unto me
with great affection, ‘O thou of mighty arms, go unto Rama who is thy
preceptor! Do what is beneficial to all the worlds.’ Beholding then that
Rama had desisted owing to the words of his well-wishers, I also, for the
good of the worlds, accepted the words of my well-wishers. Though mangled
exceedingly, I still approached Rama and worshipped him. The great
ascetic Rama then, smilingly, and with great affection, said unto me,
‘There is no Kshatriya equal to thee on the earth! Go now, O Bhishma, for
in this combat thou hast pleased me highly’! Summoning then in my
presence that maiden (the daughter of Kasi), Bhargava sorrowfully said
unto her these words in the midst of all those high-souled persons.”’”
SECTION CLXXXIX
“‘“Rama said, ‘O damsel, in the very sight of all these persons, I have
fought according to the best of my power and displayed my prowess! By
using even the very best of weapons I have not been able to obtain any
advantage over Bhishma, that foremost of all wielders of weapons! I have
exerted now to the best of my power and might. O beautiful lady, go
withersoever thou wishest! What other business of thine can I accomplish?
Seek the protection of Bhishma himself! Thou hast no other refuge now!
Shooting mighty weapons Bhishma hath vanquished me!’ Having said this,
the high-souled Rama sighed and remained silent. That maiden then
addressed him, saying, ‘O holy one, it is even so as thy holy self hath
said! This Bhishma of great intelligence is incapable of being vanquished
in battle by even the gods! Thou hast done my business to the best of thy
exertion and power. Thou hast displayed in this battle energy incapable
of being baffled and weapons also of diverse kinds. Thou hast yet been
unable to obtain any advantage over Bhishma in combat. As regards myself,
I will not go a second time to Bhishma. I will, however, O perpetuator of
Bhrigu’s race, go thither, O thou endued with wealth of asceticism, where
I may (obtain the means to) myself slay Bhishma in battle!’ Having said
the words, that maiden went away, with eyes agitated with wrath, and
thinking to compass my death, she firmly resolved to devote herself to
asceticism. Then that foremost one of Bhrigu’s race, accompanied by those
ascetics, bidding me farewell, departed, O Bharata, for the mountains
whence he had come. I also, ascending my car, and praised by the
Brahmanas, entered our city and represented everything unto my mother
Satyavati, everything that had transpired, and she, O great king, uttered
benedictions on me. I then appointed persons endued with intelligence to
ascertain the doings of that maiden. Devoted to the good of myself--their
well-wisher, those spies of mine, with great application brought to me
accounts of her course of action, her words and actions, from day to day.
When that maiden went to the woods, resolved on ascetic austerities, even
then I became melancholy, and afflicted with pain, I lost my heart’s
tenor. Except one acquainted with Brahma and observant of vows, that are
praiseworthy owing to the austerities they involve, no Kshatriya hath
ever by his prowess, vanquished me in battle! I then, O king, humbly
represented to Narada as also to Vyasa all that the maiden did. They both
told me, ‘O Bhishma, do not give way to sorrow on account of the daughter
of Kasi. Who is there that would venture to baffle destiny by individual
exertion?’ Meanwhile, O great king, that maiden, entering a cluster of
retreats practised austerities, that were beyond human powers (of
endurance). Without food, emaciated, dry, with matted-locks and begrimed
with filth, for six months she lived on air only, and stood unmoved like
a street-post. And that lady, possessed of wealth of asceticism,
foregoing all food in consequence of the fast she kept, passed a whole
year after this, standing in the waters of the Yamuna. Endued with great
wrath, she passed the next whole year standing on her front toes and
having eaten only one fallen leaf (of a tree). And thus for twelve years,
she made the heavens hot by her austerities. And though dissuaded by her
relatives, she could not by any means be weaned off (from that course of
action). She then went unto Vatsabhumi resorted to by the Siddhas and
Charanas, and which was the retreat of high-souled ascetics of pious
deeds. Bathing frequently in the sacred waters of that retreat, the
princess of Kasi roamed about according to her will. Proceeding next (one
after another) to the asylum, O king, of Narada, and to the auspicious
asylum of Uluka and to that of Chyavana, and to the spot sacred to
Brahmana, and to Prayaga the sacrificial platform of the gods, and to
that forest sacred to the gods, and to Bhogawati, and, O monarch, to the
asylum of Kusika’s son (Viswamitra), and to the asylum of Mandavya, and
also to the asylum of Dwilipa, and to Ramhrada, and, O Kaurava, to the
asylum of Garga, the princess of Kasi, O king, performed ablutions in the
sacred waters of all these, observing all the while the most difficult of
vows. One day, my mother from the waters asked her, O Kauravya, saying,
‘O blessed lady, for what dost thou afflict thyself so? Tell me the
truth!’ Thus asked, O monarch, that faultless damsel answered her with
joined hands, saying, ‘O thou of handsome eyes, Rama hath been vanquished
in battle by Bhishma. What other (Kshatriya) king then would venture to
defeat the latter when ready with his weapons? As regards myself, I am
practising the severest penances for the destruction of Bhishma. I wander
over the earth, O goddess, so that I may slay that king! In every thing I
do, O goddess, even this is the great end of my vows!’ Hearing these
words of hers, the Ocean-going (river Ganga) replied unto her, saying, ‘O
lady, thou art acting crookedly! O weak girl, this wish of thine thou
shalt not be able to achieve, O faultless one. If, O princess of Kasi,
thou observest these vows for destruction of Bhishma, and if thou takest
leave of thy body while observing them, thou shalt (in thy next birth)
become a river, crooked in her course and of water only during the rains!
All the bathing places along thy course will be difficult of approach,
and filled only during the rains, thou shalt be dry for eight months
(during the year)! Full of terrible alligators, and creatures of
frightful mien thou shalt inspire fear in all creatures!’ Addressing her
thus, O king, my mother, that highly-blessed lady, in seeming smiles,
dismissed the princess of Kasi. That highly fair damsel then once more
began to practise vows, foregoing all food, aye, even water, sometimes
for eight months and sometimes for ten months! And the daughter of the
king of Kasi, wandering hither and thither for her passionate desire of
tirthas, once more came back, O Kauravya, to Vatsabhumi. And it is there,
O Bharata, that she is known to have become a river, filled only during
the rainy seasons, abounding with crocodiles, crooked in her course, and
destitute of easy access to her water. And, O king, in consequence of her
ascetic merit only half her body became such a river in Vatsabhumi, while
with the other half, she remained a maiden as before!”’”
SECTION CXC
“‘Bhishma said, “Then all those ascetics (that dwell in Vatsabhumi),
beholding the princess of Kasi firmly resolved on ascetic austerities,
dissuaded her and enquired of her, saying, ‘What is thy business?’ Thus
addressed, the maiden answered those ascetics, old in ascetic penances,
saying, ‘Expelled I have been by Bhishma, prevented by him from the
virtue that would have been mine by living with a husband! My observance
of this vow is for his destruction and not for the sake of regions of
bliss, ye that are endued with wealth of asceticism! Having compassed the
death of Bhishma, peace will be mine. Even this is my resolve. He for
whom mine hath been this state of continuous grief, he for whom I have
been deprived of the region that would have been mine if I could obtain a
husband, he for whom I have become neither woman nor man, without slaying
in battle that son of Ganga I will not desist, ye that are endued with
wealth of asceticism. Even this that I have said is the purpose that is
in my heart. As a woman, I have no longer any desire. I am, however,
resolved to obtain manhood, for I will be revenged upon Bhishma. I should
not, therefore, be dissuaded by you.’ Unto them she said these words
repeatedly. Soon, the divine lord of Uma, bearing the trident, showed
himself in his own form unto that female ascetic in the midst of those
great Rishis. Being asked to solicit the boon she wished, she begged of
the deity my defeat. ‘Thou shalt slay him,’--were the words the god said
unto that lady of great force of mind. Thus assured, the maiden, however,
once more said unto Rudra, ‘How can it happen, O god, that being a woman
I shall yet be able to achieve victory in battle. O lord of Uma, as a
woman, my heart is quite stilled. Thou hast, however, promised me, O lord
of creatures, the defeat of Bhishma. O lord, having the bull for thy
mount, act in such a way that promise of thine may become true, that
encountering Bhishma, the son of Santanu, in battle I may be able to slay
him.’ The god of gods, having the bull for his symbol, then said unto
that maiden, ‘The words I have uttered cannot be false. O blessed lady,
true they will be. Thou shalt slay Bhishma, and even obtain manhood. Thou
shalt also remember all the incidents (of this life) even when thou shalt
obtain a new body. Born in the race of Drupada, thou shalt become a
Maharatha. Quick in the use of weapons and a fierce warrior, thou shalt
be well-skilled in battle. O blessed lady, all that I have said will be
true. Thou shalt become a man at the expiration of sometime (from thy
birth)!’ Having said so, the god of gods, called also Kapardin, having
the bull for his symbol, disappeared then and there, in the very sight of
those Brahmanas. Upon this, that faultless maiden of the fairest
complexion, the eldest daughter of the king of Kasi, procuring wood from
that forest in the very sight of those great Rishis, made a large funeral
pyre on the banks of the Yamuna, and having set fire to it herself,
entered that blazing fire, O great king, with a heart burning with wrath,
and uttering, O king, the words,--‘(I do so) for Bhishma’s destruction!’”’”
SECTION CXCI
“‘Duryodhana said, “Tell me, O grandsire, how Sikhandin, O Ganga’s son,
having before been born a daughter, afterwards became a man, O foremost
of warriors.”
“‘Bhishma said, “O great king, the eldest and beloved queen of king
Drupada was, O monarch, childless (at first). During those years, king
Drupada, O monarch, paid his adoration to the god Sankara for the sake of
offspring, resolving in his mind to compass my destruction and practising
the austerest of penances. And he begged Mahadeva, saying, ‘Let a son,
and not a daughter, be born unto me. I desire, O god, a son for revenging
myself upon Bhishma.’ Thereupon, that god of gods said unto him, ‘Thou
shalt have a child who will be a female and male. Desist, O king, it will
not be otherwise.’ Returning then to his capital, he addressed his wife,
saying, ‘O great goddess, great hath been the exertion made by me.
Undergoing ascetic austerities, I paid my adorations to Siva, and I was
told by Sambhu that my child becoming a daughter (first) would
subsequently become a male person. And though I solicited him repeatedly,
yet Siva said,--“This is Destiny’s decree. It will not be otherwise. That
which is destined must take place!”’ Then that lady of great energy, the
queen of king Drupada, when her season came, observing all the
regulations (about purity), approached Drupada. And in due time the wife
of Prishata conceived, agreeably to Destiny’s decree, as I was informed,
O king, by Narada. And that lady, of eyes like lotus-petals, continued to
hold the embryo in her womb. And, O son of Kuru’s race, the mighty-armed
king Drupada, from paternal affection, attended to every comfort of that
dear wife of his. And, O Kaurava, the wife of that lord of earth, the
royal Drupada, who was childless, had all her wishes gratified. And in
due time, O monarch, that goddess, the queen of Drupada, gave birth to a
daughter of great beauty. Thereupon, the strong-minded wife of that king,
the childless Drupada, gave out, O monarch, that the child she had
brought forth was a son. And then king Drupada, O ruler of men, caused
all the rites prescribed for a male child to be performed in respect of
that misrepresented daughter, as if she were really a son. And saying
that the child was a son, Drupada’s queen kept her counsels very
carefully. And no other man in the city, save Prishata, knew the sex of
that child. Believing these words of that deity of unfading energy, he
too concealed the real sex of his child, saying,--She is a son. And, O
king, Drupada caused all the rites of infancy, prescribed for a son, to
be performed in respect of that child, and he bestowed the name of
Sikhandin on her. I alone, through my spies and from Narada’s words, knew
the truth, informed as I previously was of the words of the god and of
the ascetic austerities of Amva!”’”
SECTION CXCII
“‘Bhishma said, “Drupada, O chastiser of foes, bestowed great attention on
everything in connection with that daughter of his, teaching her writing
and painting and all the arts. And in arrows and weapons that child
became a disciple of Drona. And the child’s mother, of superior
complexion, then urged the king (her husband) to find, O monarch, a wife
for her, as if she were a son. Then Prishata, beholding that daughter of
his to have attained the full development of youth and assured of her sex
began to consult with his queen. And Drupada said, ‘This daughter of mine
that so enhanceth my woe, hath attained her youth. Concealed, however,
she hath hitherto been by me at the words of the trident-bearing deity!’
The queen replied, ‘That, O great king, can never be untrue! Why, indeed,
would the Lord of the three worlds say that would not occur? If it
pleases thee, O king, I will speak, and listen to my words, and, O son of
Prishata’s race, having listened to me, follow thy own inclination! Let
the wedding of this child with a wife be caused to be performed
carefully. The words of that god will be true. This is my certain
belief!’ Then that royal couple, having settled their resolution of that
affair, chose the daughter of the king of the Dasarnakas as their son’s
wife. After this, the royal Drupada, that lion among kings, having
enquired about the purity of descent, of all the rulers of the earth,
selected the daughter of the king of Dasarnakas for wife to Sikhandin.
He, who was called the king of the Dasarnakas was named Hiranyavarman;
and he gave away his daughter to Sikhandin. And Hiranyavarman, the king
of the Dasarnakas, was a powerful monarch, incapable of being easily
vanquished. Incapable of being resisted, that high-souled monarch
possessed a large army. And sometimes after the wedding, the daughter of
Hiranyavarman, O best of monarchs, attained her youth while the daughter
of Drupada also had attained hers. And Sikhandin, after marriage, came
back to Kampilya. And the former soon came to know that the latter was a
woman like herself. And the daughter of Hiranyavarman, having ascertained
that Sikhandin was really a woman, bashfully represented unto her nurses
and companions everything about the so-called son of the king of the
Panchalas. Then, O tiger among kings, those nurses of the Dasarnakas
country were filled with great grief and sent emissaries unto their king.
And those emissaries represented unto the king of the Dasarnakas
everything about the imposture that had taken place. And, thereupon, the
king of the Dasarnakas was filled with wrath. Indeed, O bull of the
Bharata race, Hiranyavarman, hearing the news after the expiry of a few
days was much afflicted with wrath. The ruler of the Dasarnakas then,
filled with fierce wrath, sent a messenger to Drupada’s abode. And the
messenger of king Hiranyavarman, having alone approached Drupada, took
him aside and said unto him in private, ‘The king of the Dasarnakas, O
monarch, deceived by thee and enraged, O sinless one, at the insult thou
hast offered him, hath said these words unto thee,--Thou hast humiliated
me! Without doubt it was not wisely done by thee! Thou hadst, from folly,
solicited my daughter for thy daughter! O wicked one, reap now the
consequence of that act of deception. I will now slay thee with all thy
relatives and advisers! Wait a little!’”’”
SECTION CXCIII
“‘Bhishma said, “Thus addressed, O king, by that messenger, king Drupada,
like a thief caught (in the act), could not speak. He exerted himself
greatly, by sending sweet-speeched emissaries with his own instruction to
them, saying,--This is not so,--in order to pacify his brother. King
Hiranyavarman, however, ascertaining once again, that the child of the
king of the Panchalas was really a daughter, issued out of his city
without losing any time. He then sent messages unto all his powerful
friends about that deception practised on his daughter, of which he had
heard from her nurses. Then, that best of kings, having mustered a large
army, resolved, O Bharata, to march against Drupada. Then, O monarch,
king Hiranyavarman held a consultation with his ministers about the ruler
of the Panchalas. And it was settled among those high-souled kings that
if, O monarch, Sikhandin was really a daughter, they should bind the
ruler of the Panchalas and drag him from his city, and installing another
king over the Panchalas they should slay Drupada with Sikhandin. Taking
that to be the fixed resolution (of all whom he had summoned) king
Hiranyavarman once more sent an envoy to the descendant of Prishata,
saying ‘I will slay thee, be calm.”’
“‘Bhishma continued, “King Drupada was not naturally courageous. In
consequence, again, of that offence of his, he became filled with fear.
Sending his envoys again to the ruler of the Dasarnakas, king Drupada,
afflicted with grief, approached his wife and took counsel with her. And
possessed with great fright and with heart afflicted with grief, the king
of the Panchalas said unto his favourite wife, the mother of Sikhandin,
these words, ‘My powerful brother, king Hiranyavarman, having mustered a
large force, is coming towards me in anger. Fools that we both are, what
are we now to do in respect of this our daughter? Thy son, Sikhandin,
hath been suspected to be a daughter. Under this suspicion, Hiranyavarman
with his allies and followed by his army wisheth to slay me thinking that
he hath been deceived by me! O thou of beautiful hips, tell us now what
is true or false in this, O beautiful lady! O blessed lady, hearing from
thee first, I will settle how to act. I am very much endangered and this
child, Sikhandin, also is equally so. Indeed, O queen, O lady of the
fairest complexion, thou too art threatened with danger! For the relief
of all, tell me who asketh thee what the truth is! O thou of beautiful
hips and sweet smiles, hearing what thou hast to say I shall act
suitably. Although I have been deceived by thee as to the duties I owe
towards a son, yet, O beautiful lady, from kindness I will act towards
you both in a suitable manner. Therefore, do not fear, nor let this
daughter of thine fear anything. Indeed, I have deceived the king of the
Dasarnakas. Tell me, O highly blessed lady, how may I act towards him so
that all may yet turn up well!’ Indeed, although the king knew
everything, yet he addressed his wife in the presence of others in this
way, to proclaim his own innocence before others. His queen then answered
him in the following words.”’”
SECTION CXCIV
“‘Bhishma said, “Then, O mighty-armed king, Sikhandin’s mother represented
unto her lord the truth about her daughter, Sikhandin. And she said,
‘Childless, O great king, as I was, from fear of my co-wives, when
Sikhandini, my daughter, was born, I represented unto you that it was a
son! For thy love of me, thou also hadst corroborated it, and, O bull
among kings, thou hadst performed all the rites prescribed for a son in
respect of this daughter of mine! Thou then didst marry her, O king, to
the daughter of the king of the Dasarnakas. I also approved of this act,
remembering the words of the (great) god! Indeed, I did not prevent it,
remembering the words of Siva,--“Born a daughter, she will become a son!”’
Hearing all this, Drupada, otherwise called Yajnasena, informed all his
counsellors of these facts. And, O monarch, the king then took counsel
with ministers for the proper protection of his subjects (from the
would-be invader). Although he had himself deceived the king of the
Dasarnakas, yet giving it out that the alliance he had made was proper,
he began to settle his plans with undivided attention. King Drupada’s
city was, O Bharata, naturally well-protected. Yet at the advent of
danger, O monarch, they began to protect it all the more carefully and
fortify it (with defensive works). The king, however, with his queen, was
greatly afflicted, thinking of how a war might not take place with his
brother. Reflecting on this, he began to pay his adorations to the gods.
His respected wife, beholding him relying on the god and paying his
adorations to them, than addressed him, O king, and said, ‘Homage to the
gods is productive of benefits! It is, therefore, approved by the
righteous. What shall I say, again, of those that are sunk in an ocean of
distress? Therefore, pay homage to those that are thy superiors and let
all the gods also be worshipped, making large presents the while (unto
the Brahmanas)! Let oblations be poured on the fire for pacifying the
ruler of the Dasarnakas. O lord, think of the means by which, without a
war, thou mayst be able to pacify thy brother! Through the grace of the
gods all this will happen. For the preservation of this city, O thou of
large eyes, thou hast taken counsel with thy ministers. Do all, O king,
that those counsels seem to indicate, for reliance on the gods, when
supported by human exertion, always, O king, leadeth to success. If these
two do not go hand-in-hand, success becometh unattainable. Therefore,
with all thy advisers, make such arrangements in thy city as are proper,
and pay homage, O monarch, as thou pleasest, to the gods.’ While husband
and wife were conversing with each other thus, both filled with grief,
their helpless daughter, Sikhandini, was filled with shame. She then
reflected, saying, ‘It is for me that these two are plunged into grief!’
Thinking so, she resolved upon putting an end to her own life. Having
formed this determination, she left home, filled with heavy sorrow, and
went into a dense and solitary forest that was the haunt, O king, of a
very formidable Yaksha called Sthunakarna. From fear of that Yaksha men
never went into that forest. And within it stood a mansion with high
walls and a gateway, plastered over with powdered earth, and rich with
smoke bearing the fragrance of fried paddy. Entering that mansion,
Sikhandini, the daughter of Drupada, O king, began to reduce herself by
foregoing all food for many days. Thereupon, the Yaksha named Sthuna, who
was endued with kindness, showed himself unto her. And he enquired of
her, saying, ‘For what object is this endeavour of thine? I will
accomplish it, tell me without delay!’ Thus asked, the maiden answered
him, repeatedly saying, ‘Thou art unable to accomplish it!’ The Guhyaka,
however, rejoined, without a moment’s delay, saying, ‘Accomplish it I
will! I am a follower of the Lord of treasures, I can, O princess, grant
boons! I will grant thee even that which cannot be given! Tell me what
thou hast to say!’ Thus assured, Sikhandini represented in detail
everything that had happened, unto that chief of Yakshas called
Sthunakarna. And she said, ‘My father, O Yaksha, will soon meet with
destruction. The ruler of the Dasarnakas marcheth against him in rage.
That king eased in golden mail is endued with great might and great
courage. Therefore, O Yaksha, save me, my mother, and my father! Indeed,
thou hast already pledged thyself to relieve my distress! Through thy
grace, O Yaksha, I would become a perfect man! As long as that king may
not depart from my city, so long, O great Yaksha, show me grace, O
Guhyaka!’”’”
SECTION CXCV
“‘Bhishma said, “Hearing, O bull of Bharata’s race, those words of
Sikhandini, afflicted by destiny, that Yaksha said after reflecting in
his mind, these words, ‘Indeed, it was ordained to be so, and, O Kaurava,
it was ordained for my grief!’ The Yaksha said, ‘O Blessed lady, I will
certainly do what thou wishest! Listen, however, to the condition I make.
For a certain period I will give thee my manhood. Thou must, however,
come back to me in due time. Pledge thyself to do so! Possessed of
immense power, I am a ranger of the skies, wandering at my pleasure, and
capable of accomplishing whatever I intend. Through my grace, save the
city and thy kinsmen wholly! I will bear thy womanhood, O princess!
Pledge thy truth to me, I will do what is agreeable to thee!’ Thus
addressed, Sikhandini said unto him, ‘O holy one of excellent vows, I
will give thee back thy manhood! O wanderer of the night, bear thou my
womanhood for a short time! After the ruler of the Dasarnakas who is
cased in a golden mail will have departed (from my city) I will once more
become a maiden and thou wilt become a man!’”’
“‘Bhishma continued, “Having said this (unto each other), they both, O
king, made a covenant, and imparted unto each other’s body their sexes.
And the Yaksha Sthuna, O Bharata, became a female, while Sikhandini
obtained the blazing form of the Yaksha. Then, O king, Sikhandini of
Panchala’s race, having obtained manhood, entered his city in great joy
and approached his father. And he represented unto Drupada everything
that had happened. And Drupada, hearing it all became highly glad. And
along with his wife the king recollected the words of Maheswara. And he
forthwith sent, O king, messenger unto the ruler of the Dasarnakas,
saying, ‘This my child is a male. Let it be believed by thee!’ The king
of the Dasarnakas meanwhile, filled with sorrow and grief, suddenly
approached Drupada, the ruler of the Panchalas. And arrived at Kampilya,
the Dasarnaka king despatched, after paying him proper honours, an envoy
who was one of the foremost of those conversant with the Vedas. And he
addressed the envoy, saying, ‘Instructed by me, O messenger, say unto
that worst of kings the ruler of the Panchalas, these words,--viz., “O
thou of wicked understanding, having selected my daughter as a wife for
one who is thy daughter, thou shalt today, without doubt, behold the
fruit of that act of deception.”’ Thus addressed and despatched by him, O
best of kings, the Brahmana set out for Drupada’s city as Dasarnaka’s
envoy. And having arrived at the city, the priest went unto Drupada’s
presence. The king of the Panchalas then, with Sikhandin, offered the
envoy, O king, a cow and honey. The Brahmana, however, without accepting
that worship, said unto him these words that had been communicated
through him by the brave ruler of the Dasarnakas who was cased in a
golden mail. And he said, ‘O thou of vile behaviours, I have been
deceived by thee through thy daughter (as the means)! I will exterminate
thee with thy counsellors and sons and kinsmen!’ Having, in the midst of
his counsellors, been made by that priest to hear those words fraught
with censure and uttered by the ruler of the Dasarnakas, king Drupada
then, O chief of Bharata’s race, assuming a mild behaviour from motives
of friendship, said, ‘The reply to these words of my brother that thou
hast said unto me, O Brahmana, will be carried to that monarch by my
envoy!’ And king Drupada then, sent unto the high-souled Hiranyavarman a
Brahmana learned in the Vedas as his envoy. And that envoy, going unto
king Hiranyavarman, the ruler of the Dasarnakas, said unto him, O
monarch, the word that Drupada had entrusted him with. And he said,
‘This my child is really a male. Let it be made clear by means of
witness! Somebody has spoken falsely to thee. That should not be
believed!’ Then the king of the Dasarnakas, having heard the words of
Drupada, was filled with sorrow and despatched a number of young ladies
of great beauty for ascertaining whether Sikhandin was a male or female.
Despatched by him, those ladies, having ascertained (the truth) joyfully
told the king of the Dasarnakas everything, viz., that Sikhandin, O chief
of the Kurus, was a powerful person of the masculine sex. Hearing that
testimony, the ruler of the Dasarnakas was filled with great joy, and
wending then unto his brother Drupada, passed a few days with him in joy.
And the king, rejoiced as he was, gave unto Sikhandin much wealth, many
elephants and steeds and kine. And worshipped by Drupada (as long as he
stayed), the Dasarnaka king then departed, having rebuked his daughter.
And after king Hiranyavarman, the ruler of the Dasarnakas had departed in
joy and with his anger quelled, Sikhandin began to rejoice exceedingly.
Meanwhile, sometime after (the exchange of sexes had taken place) Kuvera,
who was always borne on the shoulders of human beings, in course of a
journey (through the earth), came to the abode of Sthuna. Staying (in the
welkin) above that mansion, the protector of all the treasures saw that
the excellent abode of the Yaksha Sthuna was well-adorned with beautiful
garland of flowers, and perfumed with fragrant roots of grass and many
sweet scents. And it was decked with canopies, and scented incense. And
it was also beautiful with standards and banners. And it was filled with
edibles and drink of every kind. And beholding that beautiful abode of
the Yaksha decked all over, and filled also with garlands of jewels and
gems and perfumed with the fragrance of diverse kinds of flowers, and
well-watered, and well-swept, the lord of the Yakshas addressed the
Yakshas that followed him, saying, ‘Ye that are endued with immeasurable
prowess, this mansion of Sthuna is well-adorned! Why, however, doth not
that wight of wicked understanding come to me? And since that
wicked-souled one, knowing I am here, approacheth me not, therefore, some
severe punishment should be inflicted on him! Even this is my intention!’
Hearing these words of his, the Yakshas said, ‘O king, the royal Drupada
had a daughter born unto him, of the name of Sikhandini! Unto her, for
some reason, Sthuna had given his own manhood, and having taken her
womanhood upon him, he stayeth within his abode having become a woman!
Bearing as he doth a feminine form, he doth not, therefore, approach thee
in shame! It is for this reason, O king, that Sthuna cometh not to thee!
Hearing all this, do what may be proper! Let the car be stopped here!
Let Sthuna be brought to me,’--were the words that the lord of the Yakshas
uttered, and repeatedly said,--I will punish him!--Summoned then by the
Lord of Yakshas, Sthuna bearing a feminine form came thither, O king, and
stood before him in shame. Then, O thou of Kuru’s race, the giver of
wealth cursed him in anger, saying, ‘Ye Guhyakas, let the femininity of
the wretch remain as it is!’ And the high-souled lord of the Yakshas also
said, ‘Since humiliating all the Yakshas, thou hast, O thou of sinful
deeds, given away thy own sex to Sikhandini and taken from her, O thou of
wicked understanding, her femininity,--since, O wicked wretch, thou hast
done what hath never been done by anybody,--therefore from this day, thou
shalt remain a woman and she shall remain a man!’ At these words of his,
all the Yakshas began to soften Vaisravana for the sake of Sthunakarna
repeatedly saying, ‘Set a limit to thy curse!’ The high-souled lord of
the Yakshas then said unto all these Yakshas that followed him, from
desire of setting a limit to his curse, these words, viz.,--After
Sikhandin’s death, ye Yakshas, this one will regain his own form!
Therefore, let this high-souled Yaksha Sthuna be freed from his anxiety!
Having said this, the illustrious and divine king of the Yakshas,
receiving due worship, departed with all his followers who were capable
of traversing a great distance within the shortest space of time. And
Sthuna, with that curse pronounced on him, continued to live there. And
when the time came, Sikhandin without losing a moment came unto that
wanderer of the night. And approaching his presence he said, ‘I have come
to thee, O holy one!’ Sthuna then repeatedly said unto him, ‘I am pleased
with thee!’ Indeed, beholding that prince return to him without guile,
Sthuna told Sikhandin everything that had happened. Indeed, the Yaksha
said, ‘O son of a king, for thee I have been cursed by Vaisravana. Go
now, and live happily amongst men as thou choosest. Thy coming here and
the arrival of Pulastya’s son were, I think, both ordained from
beforehand. All this was incapable of being prevented!’”’
“‘Bhishma continued, “Thus addressed by the Yaksha Sthuna, Sikhandin, O
Bharata, came to his city, filled with great joy. And he worshipped with
diverse scents and garlands of flower and costly presents persons of the
regenerate class, deities, big trees and crossways. And Drupada, the
ruler of the Panchalas, along with his son Sikhandin whose wishes had
been crowned with success, and with also his kinsmen, became exceedingly
glad. And the king then, O bull of Kuru’s race, gave his son, Sikhandin,
who had been a woman, as a pupil, O monarch, to Drona. And prince
Sikhandin obtained, along with yourselves, the whole science of arms with
its four divisions. And (his brother) Dhrishtadyumna of Prishata’s race
also obtained the same. Indeed, all this way represented unto me, O sire,
by the spies, disguised as idiots and as persons without the senses of
vision, and hearing whom I had set upon Drupada. It is thus, O king, that
that best of Rathas, Sikhandin, the son of Drupada, having first been
born a female, subsequently became a person of the other sex. And it was
the eldest daughter of the ruler of Kasi, celebrated by the name of Amva,
who was, O bull of Bharata’s race, born in Drupada’s line as Sikhandin.
If he approacheth me bow in hand and desirous of fight, I will not look
at him even for a moment nor smite him, O thou of unfading glory!
Even this is my vow, known over all the world, viz., that I will not, O
son of Kuru’s race, shoot weapons upon a woman, or one that was a woman
before or one bearing a feminine name, or one whose form resembleth a
woman’s. I will not, for this reason, slay Sikhandin. Even this, O sire,
is the story that I have ascertained of Sikhandin’s birth. I will not,
therefore, slay him in battle even if he approacheth me weapon in hand.
If Bhishma slayeth a woman the righteous will all speak ill of him. I
will not, therefore, slay him even if I behold him waiting for battle!”’
“Sanjaya continued, ‘Hearing these words of Bhishma, king Duryodhana of
Kuru’s race, reflecting for a moment, thought even that behaviour was
proper for Bhishma.’”
SECTION CXCVI
“Sanjaya said, ‘When the night passed away and morning came, thy sons
once more, in the midst of all the troops, asked their grandsire, saying,
“O son of Ganga, this army that is ready for fight, of Pandu’s son, that
abounds with men, elephants, and steeds, that is crowded with Maharathas,
that is protected by these mighty bowmen endued with great strength,
viz., Bhima and Arjuna and others headed by Dhrishtadyumna and all
resembling the very regents of the world, that is invincible and
incapable of being withstood, that resembles the unbounded sea,--this sea
of warriors incapable of being agitated by the very gods in battle, in
how many days, O son of Ganga, O thou of great effulgence, canst thou
annihilate it, and in what time can that mighty bowman, our preceptor
(Drona), in what time also the mighty Kripa, in what time Karna who
taketh a pleasure in battle, and in what time that best of Brahmanas,
viz., the son of Drona, can each annihilate it? Ye that are in my army
are all acquainted with celestial weapons! I desire to know this, for the
curiosity I feel in my heart is great! O thou of mighty arms, it behoveth
thee to say this to me!”
“‘Bhishma said, “O foremost one of the Kurus, O lord of the earth, thou
enquirest about the strength and weakness of the foe. This, indeed, is
worthy of thee. Listen, O king, as I tell thee the utmost limit of my
power in battle, or of the energy of my weapons, or of the might of my
arms, O thou of mighty arms! As regards ordinary combatants, one should
fight with them artlessly. As regards those that are possessed of powers
of deception, one should fight with them aided by the ways of deception.
Even this is what hath been laid down in respect of the duties of
warriors. I can annihilate the Pandava army, O blessed monarch, taking
every morning ten thousand (ordinary) warriors and one thousand
car-warriors as my share from day to day. Cased in mail and always
exerting myself actively, I can, O Bharata, annihilate this large force,
according to this arrangement as regards both number and time. If,
however, stationed in battle, I shoot my great weapons that slay hundreds
and thousands at a time, then I can, O Bharata, finish the slaughter in a
month.”’
“Sanjaya continued, ‘Hearing these words of Bhishma, king Duryodhana then
asked Drona, O monarch, that foremost one of Angira’s race, saying, “O
preceptor, in what time canst thou annihilate the troops of Pandu’s son?”
Thus addressed by him, Drona said smilingly, “I am old, O mighty-armed
one! My energy and activity have both become weak. With the fire of my
weapons I can consume the army of the Pandavas, like Santanu’s son
Bhishma, I think, in a month’s time. Even this is the limit of my power,
even this is the limit of my strength.” Then Saradwat’s son Kripa said
that he could annihilate the foe in two month’s time. Drona’s son
(Aswatthaman) pledged himself to annihilate the Pandava army in ten
nights. Karna, however, acquainted as he was with weapons of high
efficacy, pledged himself to achieve that feat in five days. Hearing the
words of the Suta’s son the son of the ocean-going (Ganga) laughed aloud
and said, “As long, O son of Radha, as thou encounterest not in battle
Partha with his arrows, conch, and bows and rushing to the combat on his
car with Vasudeva in his company, so long mayest thou think so! Why, thou
art capable of saying anything, even what thou pleasest!”’”
SECTION CXCVII
Vaisampayana said, “Hearing these words (of the leaders of the Kuru
army), Kunti’s son Yudhishthira, summoning all his brothers, said unto
them these words in private.
“Yudhishthira said, ‘The spies I had placed in the army of
Dhritarashtra’s son, brought me this news in the morning. Duryodhana
asked Ganga’s son of great vows, saying, “O lord, in what time canst thou
annihilate the troops of Pandu’s sons?” Indeed, the wicked Duryodhana was
answered by him in these words, viz.,--In a month! Drona also declared
that he could do the same feat in about the same time. Gautama (Kripa)
indicated twice that period, as hath been heard by us. Drona’s son
acquainted with weapons of high efficacy declared the period (in his
case) to be ten nights. Karna also, acquainted with weapons of high
efficacy, asked in the midst of the Kurus, declared that thy could
complete the slaughter in five days. Therefore, I also, O Arjuna, am
desirous of hearing thy words. In what time canst thou, O Falguni,
exterminate the foe?’ Thus addressed by the king, Dhananjaya of curly
hair, casting a look upon Vasudeva, said these words, ‘All these (Bhishma
and others) are high-souled (warriors), accomplished in arms and
acquainted with all modes of warfare. Without doubt, O king, they can
exterminate (our forces) even thus! Let thy heart’s anguish, however, be
dispelled. I tell thee truly that with Vasudeva as my ally, I can, on a
single car, exterminate the three worlds with even the immortals, indeed,
all mobile creatures that were, are, will be, in the twinkling of the
eye. This is what I think. That terrible and mighty weapon which the Lord
of all creatures (Mahadeva) gave me on the occasion of my hand-to-hand
encounter with him (in the guise of) a hunter, still existeth with me.
Indeed, O tiger among men, that weapon which the Lord of all creatures
useth at the end of Yuga for destroying created things, existeth with me.
Ganga’s son knoweth not that weapon; nor Drona nor Gautama (Kripa); nor
Drona’s son, O king! How, therefore, can the Suta’s son know it? It is
not, however, proper to slay ordinary men in battle by means of celestial
weapons. We shall (on the other band) vanquish our foes in a fair fight.
Then, these tigers among men, O king, are thy allies! All of them are
well-versed in celestial weapons, and all of them are eager for battle.
All of them after their initiation in the Vedas, have undergone the final
bath in sacrifices. All of them are unvanquished. They are competent, O
son of Pandu, to slay in battle the army of even the celestials. Thou
hast for thy allies Sikhandin, and Yuyudhana and Dhristadyumna of
Prishata’s race; and Bhimasena, and these twins, and Yudhamanyu, and
Uttamaujas, and Virata and Drupada who are equal in battle unto Bhishma
and Drona; and the mighty-armed Sankha, and Hidimva’s son of great might;
and this latter’s son Anjanparvan endued with great strength and prowess;
and Sini’s descendant of mighty arms and well-versed in battle, and the
mighty Abhimanyu and the five sons of Draupadi! Thou art thyself, again,
competent to exterminate the three worlds! O thou that art endued with
effulgence equal unto that of Sakra himself, I know it, O Kaurava, for it
is manifest, that that man upon whom thou mayest cast thy eyes in anger
is sure to be annihilated!’”
SECTION CXCVIII
Vaisampayana said, “Next morning, under a cloudless sky, all the kings,
urged by Dhritarashtra’s son, Duryodhana, set out against the Pandavas.
And all of them had purified themselves by baths, were decked in
garlands, and attired in white robes. And having poured libations on
fire, caused Brahmanas to utter benedictions on them, they took up their
weapons and raised their (respective) standards. And all of them were
conversant with the Vedas, and endued with great bravery, and had
practised excellent vows. And all of them were grantors of (other
people’s) wishes, and all were skilled in battle. Endued with great
strength, they set out, reposing confidence on one another, and with
singleness of purpose desiring to win in battle the highest regions. And
first Vinda and Anuvinda, both of Avanti, and Kekayas, and the Vahlikas,
all set out with Bharadwaja’s son at their head. Then came Aswatthaman,
and Santanu’s son (Bhishma), and Jayadratha of the country of the Sindhu,
and the kings of the southern and the western countries and of the hilly
regions, and Sakuni, the ruler of the Gandharas, and all the chiefs of
the eastern and the northern regions, and the Sakas, the Kiratas, and
Yavanas, the Sivis and the Vasatis with their Maharathas at the heads of
their respective divisions. All these great car-warriors marched in the
second division. Then came Kritavarman at the head of his troops, and
that mighty car-warrior, viz., the ruler of the Trigartas, and the king
Duryodhana surrounded by his brothers, and Sala, and Bhurisravas, and
Salya, and Vrihadratha, the ruler of the Kosalas. These all marched in
the rear, with Dhritarashtra’s sons at their head. And all these
Dhartarashtras endued with great might, uniting together in proper order,
and all clad in mail, took up their position at the other end of
Kurukshetra, and, O Bharata, Duryodhana caused his encampment to be so
adorned as to make it look like a second Hastinapura. Indeed, O king,
even those that were clever among the citizens of Hastinapura could not
distinguish their city from the encampment. And the Kuru king caused
inaccessible pavilions, similar to his own, to be erected by hundreds and
thousands for the (other) kings (in his army). And those tents, O king,
for the accommodation of the troops were well-planted on an area
measuring full five yojanas of that field of battle. And into those tents
by thousands that were full of provisions, the rulers of the earth
entered, each according to his courage according to the strength he
possessed. And king Duryodhana ordered excellent provisions to be
supplied for all those high-souled kings with their troops consisting of
infantry, elephants, and horses, and with all their followers. And as
regards all those that subsisted upon mechanical arts and all the bards,
singers, and panegyrists devoted to his cause, and vendors and traders,
and prostitutes, and spies, and persons who had come to witness the
battle, the Kuru king made due provision for all of them.”
SECTION CXCIX
Vaisampayana said, “Like Duryodhana, king Yudhishthira also, the son of
Kunti and Dharma, ordered out, O Bharata, his heroic warriors headed by
Dhrishtadyumna. Indeed, he ordered that slayer of foes and commander of
force, that leader, steady in prowess, of the Chedis, the Kasis, and the
Karushas, viz., Dhrishtaketu, as also Virata, and Drupada, and Yuyudhana,
and Sikhandin, and those two mighty bowmen, those two princes of
Panchala, viz., Yudhamanyu and Uttamaujas, to set out. Those brave
warriors, cased in handsome coats of mail and decked with golden
ear-rings, blazed forth like fires on the sacrificial altar when fed with
clarified butter. Indeed, those mighty bowmen looked resplendent like the
planets in the firmament. Then that bull among men king Yudhishthira,
having duly honoured all his combatants, ordered them to march. And king
Yudhishthira ordered excellent provisions of food for those high-souled
kings with their troops consisting of infantry, and elephants and horses,
and with all their followers, as also for all those that subsisted on
mechanical arts. And the son of Pandu first ordered Abhimanyu, and
Vrihanta, and the five sons of Draupadi, to march with Dhrishtadyumna at
their head. And he then despatched Bhima, and Dhananjaya the son of
Pandu, in the second division of his forces. And the din made by the men
moving and running about for harnessing their steeds and elephants and
loading the cars with implements of battle, and the shouts of the
cheerful combatants, seemed to touch the very heavens. And last of all,
the king marched himself, accompanied by Virata and Drupada and the other
monarchs (on his side). And that army of fierce bowmen commanded by
Dhrishtadyumna, hitherto stationed in one place, but now extended into
columns for marching, looked like the (impetuous) current of Ganga. Then
the intelligent Yudhishthira depending on his wisdom, disposed his
divisions in a different order, confounding the sons of Dhritarashtra.
And the son of Pandu ordered that those mighty bowmen, the (five) sons of
Draupadi and Abhimanyu, and Nakula, and Sahadeva, and all the
Prabhadrakas, and ten thousand horses, and two thousand elephants, and
ten thousand foot-soldiers, and five hundred cars, constituting the first
irresistible division of his army, should be placed under the command of
Bhimasena. And he placed in the middle division of his army Virata and
Jayatsena, and those two mighty car-warriors, viz., Yudhamanyu and
Uttamauja, the two high-souled princes of Panchala, both endued with
great prowess and both armed with mace and bow. And in this middle
division marched Vasudeva and Dhananjaya. There were (placed) combatants
highly accomplished in arms and burning with anger. Amongst them were
steeds ridden by brave warriors, and five thousand elephants, and crowds
of cars all around. And foot-soldiers in thousands, that were all brave
and armed with bows, swords, and maces, marched behind them, as thousands
marched before them. And in that part of that sea of troops, where
Yudhishthira himself was, there were stationed numerous lords of earth.
And there also were thousands of elephants, and steeds by ten thousands,
and cars and foot-soldiers also by thousands. And there also marched, O
bull among kings, Chekitana with his own large force, and king
Dhrishtaketu, the leader of the Chedis. And there also was that mighty
bowman, Satyaki, the foremost car-warrior of the Vrishnis, that mighty
combatant, surrounded by hundreds and thousands of cars and leading (them
to battle)! And those bulls among men, Kshatrahan and Kshatradeva,
mounted on their cars, marched behind, protecting the rear. And there (in
the rear) were the waggons, stalls, uniforms, vehicles and draft animals.
There also were thousands of elephants and horses by tens of thousands.
And taking all the invalids and women, and all that were emaciated and
weak, and all the animals carrying his treasures, and all his granaries,
with the aid of his elephant-divisions, Yudhishthira marched slowly. And
he was followed by Sauchitti, who steadily adhered to truth and was
invincible in battle, and Srenimat, and Vasudeva and Vibhu, the son of
the ruler of Kasi, with twenty thousand cars, and hundred million steeds
of high mettle, each bearing scores of bells on its limbs, and twenty
thousand smiting elephants with tusks as long as plough-shares, all of
good breed and divided temples and all resembling moving masses of
clouds. Indeed, these usually walked behind those monarchs. Besides
these, O Bharata, the elephants that Yudhishthira had in his seven
Akshauhinis, numbering seventy thousand with humour trickling down their
trunks and from their mouths, and resembling (on that account) showering
clouds, also followed the king, like moving hills.
“Thus was arrayed that terrible force of the intelligent son of Kunti.
And relying upon that force he battled with Suyodhana, the son of
Dhritarashtra. Besides those already named, other men by hundreds and
thousands and tens of thousands, in divisions numbering by thousands,
followed (the Pandava army), roaring loudly. And the warriors by
thousands and ten thousands, filled with joy, beat their drums by
thousands and blew conchs by tens of thousands!”
The End of Udyoga Parva
FOOTNOTES
1. i.e., passage of the sun from the winter to the summer solstice.
2. Divination was practised by reference to the stars in the night.
3. The question that Dhritarashtra asks is easy enough. The Rishi having
applauded knowledge and its efficacy in procuring emancipation, the king
asks, if knowledge is of such efficacy, what then is the value of Karma
or acts, i.e. prayers and sacrifices as ordained in the Vedas? Ijyaya is
the instrumental form of Ijya, meaning sacrifices, religious rites, and
ceremonies. Parartham is explained by Nilakantha to mean
Mokshaprapakatwam, i.e., capacity to lead to emancipation. It should be
noted here that the Hindu idea of emancipation is not bliss enjoyed by a
conscious Self, but freedom from the obligation of re-birth and Karma.
Mere Karma, as such, implies pain and misery and the Supreme Soul
(Para-Brahman) is without action and attributes. Although other kinds of
salvation are spoken of in other systems of philosophy, the emancipation
that forms the subject of these queries and answers, is freedom from this
Karma.
4. The Rishi answers,--Yes, Karma or action does, indeed, lead to the
emancipate state. In the regions, of which thou speakest, there are both
bliss and emancipation (Arthajata) is explained by Nilakantha to mean
Bhoja-mokshakhya-prayojana samanyam. The second line is elliptical, the
construction being Paratma aniha (san) param ayati; (anyatha-tu) margena
margan nihatya param (prayati). Paratma is explained by Nilakantha, to
mean one who regards the material body to be Self. In the succeeding
Slokas the Rishi uses the word dehin which, in this connection, is the
same as dehabhimanin. The Rishi’s answer is,--The materialist, by
renouncing desire, attaineth to the state of the Supreme Soul, i.e.,
emancipation. The sense seems to be that by renouncing desire, both
actions and attributes are lost. The state, therefore, of such a soul is
one of inaction, or perfect quietude and the absence of attributes, which
is exactly the nature of the Supreme Soul. If, again, emancipation be
sought without extinguishing desire, i.e., by the aid of work (prayers
and sacrifices), it is to be attained “by extinguishing path by a path,”
i.e., the seeker is to proceed along a definite or prescribed or ordained
route, taking care that the portions of the route he once passes over may
not have to be re-trodden by him. Action, as explained in a subsequent
Sloka, leadeth, it is true to regions of bliss and emancipation, but that
state is transitory, for when the merit is extinguished, the state that
was attained in consequence of it, is extinguished, and the person
falling off, has to recommence action. If, therefore, permanent
emancipation is to be attained, the obligation of re-commencing action
must be got rid of, i.e., care must be taken that the portions of the
route once passed over may not have to be re-trodden.
5. Apparently this question of Dhritarashtra is not connected with what
precedes. The connection however, is intimate, and the question follows
as a corollary from the Rishi’s last answer. The Rishi having said that
the ordinary soul, by a certain process (i.e., renunciation of desire)
attains to the state of the Supreme Soul, Dhritarashtra infers that vice
versa, it is the Supreme Soul that becomes the ordinary soul, for (as
Nilakantha puts it in the phraseology of the Nyaya school) things
different cannot become what they are not and unless things are similar,
they cannot become of the same nature. Applying this maxim of the Nyaya
it is seen that when the ordinary soul becomes the Supreme Soul, these
are not different, and, therefore, it is the Supreme Soul that becomes
the ordinary soul. Under this impression Dhritarashtra asks,--Well, if it
is the Supreme Soul that becomes the ordinary soul, who is it that urgeth
the Supreme Soul to become so? And if all this (universe) be indeed, that
Soul, in consequence of the latter pervading and entering into
everything, then divested of desire as the Supreme Soul is, where is the
possibility of its action (action or work being the direct consequence of
desire)? If it is answered that the universe is the Deity’s lila (mere
sport, as some schools of philosophy assert), then, as every sport is
ascribable to some motive of happiness, what can be the happiness of the
Deity, who, as presupposed, is without desire?
6. The Rishi answers--There is a great objection in admitting the
complete or essential identity of things different, i.e., the ordinary
soul and Supreme Soul being different, their identity cannot be admitted.
As regards creatures, they flow continually from Anadi-yoga, i.e., the
union of the Supreme Soul (which in itself is Unconditioned) with the
conditions of space, time etc.; i.e., there is this much of identity,
therefore between the ordinary and the Supreme Soul, but not a complete
or essential identity. It is also in consequence of this that the
superiority of the Supreme Soul is not lost (the opposite theory would be
destructive of that superiority). The favourite analogy of the thinkers
of this school for explaining the connection of the Supreme Soul with the
universe is derived from the connection of Akasa with Ghatakasa, i.e.,
space absolute and unconditioned and space as confined by the limits of a
vessel. The latter has a name, is moved when the vessel is moved, and is
limited in space; while space itself, of which the vessel’s space forms a
part, is absolute and unconditioned, immovable, and unlimited.
7. Cars, elephants, horses, infantry, vehicles other than cars, and
warriors fighting from the backs of camels.
8. Called also the Badava fire.
9. The allusion is to the incarnation of Vishnu as the Horse-necked.
Nilakantha explains suvarnakhyam Jagat to be Veda prancha, i.e., the whole
Vedas with all their contents. According to him, the sense of the passage
is that Vishnu in that form swells with his own voice the Vedic notes
chanted by the Brahmanas.
10. Patauti Jalam sravantiti patalam. Thus Nilakantha.
11. Literally, one that hath a beautiful or excellent face.
12. The story of Viswamitra’s promotion to the status of a Brahmana is
highly characteristic. Engaged in a dispute with the Brahmana Rishi
Vasishtha, Viswamitra who was a Kshatriya king (the son of Kusika) found,
by bitter experience, that Kshatriya energy and might backed by the whole
science of arms, availed nothing against a Brahmana’s might, for
Vasishtha by his ascetic powers created myriads and myriads of fierce
troops who inflicted a signal defeat on the great Kshatriya king. Baffled
thus, Viswamitra retired to the breast of Himavat and paid court to Siva.
The great God appeared and Viswamitra begged him for the mastery of the
whole science of weapons. The god granted his prayer. Viswamitra then
came back and sought an encounter with Vasishtha, but the latter by the
aid only of his Brahmanical (bamboo) stick baffled the fiercest weapons
of Viswamitra, of even celestial efficacy. Humiliated and disgraced,
Viswamitra set his heart on becoming a Brahmana. He gave up his kingdom
and retiring into the woods with his queen began to practise to severest
austerities. After the expiration of ten thousand years, the Creator
Brahma appeared before him and addressed him as a royal Rishi. Dispirited
at this, he devoted himself to still severer austerities. At last, at
Dharma’s command (as here referred to) the great Kshatriya king became a
Brahmana. This, in the Hindu scriptures, is the sole instance of a person
belonging to a lower order becoming a Brahmana by ascetic austerities.
13. These articles of cognate origin are clarified butter, milk, and
other things used as libations in sacrifices.
14. i.e., the subdivisions of the Pranava, the mysterious Mantra, which
is the beginning of everything, were first promulgated here. Nilakantha
supposes this to refer to the origin of the Vedas, the Upanishads, and
the various branches of the Srutis and the Smritis.
15. Small divisions of time.
16. The limbs that should be ‘prominent’ or ‘elevated’ in order to
constitute an indication of beauty or auspiciousness are variously
mentioned. The general opinion seems to be that these six only, viz., the
back of each palm, the two dorsa, and the two bosoms should be elevated.
Another opinion would seem to indicate that the two bosoms, the two hips,
and the two eyes should be so. The seven that should be delicate or
slender are unanimously mentioned as the skin, the hair, the teeth, the
fingers of the hands, the fingers of the feet, the waist, and the neck.
The three that should be deep are the navel, the voice, and the
understanding. The five that should be red are the two palms, the two
outer corners of the eyes, the tongue, the nether and the upper-lips, and
the palate. These five also, are variously given.
17. The latter half of this Sloka is variously read. The correct reading,
I apprehend, is Niyamanani Santare Hritanyasan Vitastaya, i.e., ‘while
transported across, were taken (down) by the (river) Vitasta’--the latter
being one of the five rivers of the Punjab.
18. The science of arms (Dhanurved) classes arms under four heads, viz.,
Mukta, Amukta, Muktamukta, and Yantramukta. A Mukta weapon is one that is
hurled from the hand, as a discus. An Amukta is not hurled from the hand,
as a sword. A Muktamukta is one that is sometimes hurled and sometimes
not, as a mace. A Yantramukta is one shot from a machine, as an arrow or
a ball. All Mukta weapons are Astras, while all Amukta ones are called
sastras.
19. The thousand-handed Arjuna, called also Kartaviryarjuna, the
vanquisher of Ravana, the chief of Haihaya clan of Kshatriyas having his
capital at Mahishmati on the banks of the Narmada (Nerbuda), was slain by
Rama.
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 6
BHISHMA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, January, 2004. Proofed by John Bruno Hare.
THE MAHABHARATA
BHISHMA PARVA
SECTION I
(Jamvu-khanda Nirmana Parva)
OM! HAVING BOWED down to Narayana, and Nara, the most exalted of male
beings, and also to the goddess Saraswati, must the word ‘Jaya’ be
uttered.
Janamejaya said,--“How did those heroes, the Kurus, the Pandavas, and the
Somakas, and the high-souled kings assembled together from various
countries, fight?”
Vaisampayana said,--“Listen thou, O lord of the earth, how those
heroes,--the Kurus, the Pandavas, and the Somakas,--fought on the sacred
plain of the Kurukshetra.[1] Entering Kurukshetra, the Pandavas endued
with great might, along with the Somakas, advanced, desirous of victory,
against the Kauravas. Accomplished in the study of the Vedas, all (of
them) took great delight in battle. Expectant of success in battle, with
their troops (they) faced the fight. Approaching the army of
Dhritarashtra’s son, those (warriors) invincible in battle[2] stationed
themselves with their troops on the western part (of the plain), their
faces turned towards the east. Yudhishthira, the son of Kunti, caused
tents by thousands to be set up according to rule, beyond the region
called Samantapanchaka. The whole earth seemed then to be empty, divested
of horses and men, destitute of cars and elephants, and with only the
children and the old left (at home). From the whole area of Jamvudwipa
over which the sun sheds his rays,[3] was collected that force, O best of
kings. Men of all races,[4] assembled together, occupied an area
extending for many Yojanas over districts, rivers, hills, and woods. That
bull among men, king Yudhishthira, ordered excellent food and other
articles of enjoyment for all of them along with their animals. And
Yudhishthira fixed diverse watch-words for them; so that one saying this
should be known as belonging to the Pandavas. And that descendant of
Kuru’s race also settled names and badges for all of them for recognition
during time of battle.
“Beholding the standard-top of Pritha’s son, the high-souled son of
Dhritarashtra, with a white umbrella held over his head, in the midst of
a thousand elephants, and surrounded by his century of brothers, began
with all the kings (on his side) to array his troops against the son of
Pandu. Seeing Duryodhana, the Panchalas who took delight in battle, were
filled with joy and blew their loud-sounding conches and cymbals of sweet
sounds. Beholding those troops so delighted, Pandu’s son and Vasudeva of
great energy had their hearts filled with joy. And those tigers among
men, Vasudeva and Dhananjaya, seated on one car, having felt great joy,
both blew their celestial conches. And hearing the blare of Gigantea and
the loud blast of Theodotes belonging unto the two, the combatants
ejected urine and excreta. As other animals are filled with fear on
hearing the voice of the roaring lion, even so became that force upon
hearing those blasts. A frightful dust arose and nothing could be seen,
for the sun himself, suddenly enveloped by it, seemed to have set.[5] A
black cloud poured a shower of flesh and blood over the troops all
around. All this seemed extraordinary. A wind rose there, bearing along
the earth myriads of stony nodules, and afflicting therewith the
combatants by hundreds and thousands. (For all that), O monarch, both
armies, filled with joy, stood addrest for battle, on Kurukshetra like
two agitated oceans. Indeed, that encounter of the two armies was highly
wonderful, like that of two oceans when the end of the Yuga is arrived.
The whole earth was empty, having only the children and the old left (at
home), in consequence of that large army mustered by the Kauravas.[6]
Then the Kurus, the Pandavas, and the Somakas made certain covenants, and
settled the rules, O bull of Bharata’s race, regarding the different
kinds of combat. Persons equally circumstanced must encounter each other,
fighting fairly. And if having fought fairly the combatants withdraw
(without fear of molestation), even that would be gratifying to us. Those
who engaged in contests of words should be fought against with words.
Those that left the ranks should never be slain.[7] A car-warrior should
have a car-warrior for his antagonist; he on the neck of an elephant
should have a similar combatant for his foe; a horse should be met by a
horse, and a foot-soldier, O Bharata, should be met by a foot-soldier.
Guided by considerations of fitness, willingness, daring and might, one
should strike another, giving notice. No one should strike another that
is unprepared[8] or panic-struck. One engaged with another, one seeking
quarter, one retreating, one whose weapon is rendered unfit, uncased in
mail, should never be struck. Car-drivers, animals (yoked to cars or
carrying weapons), men engaged in the transport of weapons,[9] players on
drums and blowers of conches should never be struck. Having made these
covenants, the Kurus, and the Pandavas, and the Somakas wondered much,
gazing at each other. And having stationed (their forces thus), those
bulls among men, those high-souled ones, with their troops, became glad
at heart, their joy being reflected on their countenances.”
SECTION II
Vaisampayana said,--“Seeing then the two armies (standing) on the east
and the west for the fierce battle that was impending, the holy Rishi
Vyasa, the son of Satyavati, that foremost of all persons acquainted with
the Vedas, that grandsire of the Bharatas, conversant with the past, the
present, and the future, and beholding everything as if it were present
before his eyes, said these words in private unto the royal son of
Vichitravirya who was then distressed and giving way to sorrow,
reflecting on the evil policy of his sons.
“Vyasa said,--‘O king, thy sons and the other monarchs have their hour
arrived.[10] Mustered in battle they will kill one another. O Bharata,
their hour having come, they will all perish. Bearing in mind the changes
brought on by time, do not yield thy heart to grief. O king, if thou wish
to see them (fighting) in battle, I will, O son, grant thee vision.
Behold the battle.’
“Dhritarashtra said,--‘O best of regenerate Rishi, I like not to behold
the slaughter of kinsmen. I shall, however, through thy potency hear of
this battle minutely.’”
Vaisampayana continued.--“Upon his not wishing to see the battle but
wishing to hear of it, Vyasa, that lord of boons, gave a boon to Sanjaya.
(And addressing Dhritarashtra he said),--‘This Sanjaya, O king, will
describe the battle to thee. Nothing in the whole battle will be beyond
this one’s eyes. Endued, O king with celestial vision, Sanjaya will
narrate the battle to thee. He will have knowledge of everything.
Manifest or concealed, (happening) by day or by night, even that which is
thought of in the mind, Sanjaya shall know everything. Weapons will not
cut him and exertion will not fatigue him. This son of Gavalgani will
come out of the battle with life. As regards myself, O bull of Bharata’s
race, the fame of these Kurus, as also of all the Pandavas, I will
spread. Do not grieve. This is destiny, O tiger among men. It behoveth
thee not to give way to grief. It is not capable of being prevented. As
regards victory, it is there where righteousness is.’”
Vaisampayana continued,--“That highly-blessed and holy grandsire of the
Kurus, having said so, once more addressed Dhritarashtra and
said,--‘Great will the slaughter be, O monarch, in this battle. I see
here also (numerous) omens indicative of terror. Hawks and vultures, and
crows and herons, together with cranes, are alighting on the tops of
trees and gathering in flocks. These birds, delighted at the prospect of
battle, are looking down (on the field) before them. Carnivorous beasts
will feed on the flesh of elephants and steeds. Fierce herons, foreboding
terror, and uttering merciless cries, are wheeling across the centre
towards the southern region. In both the twilights, prior and posterior,
I daily behold, O Bharata, the sun during his rising and setting to be
covered by headless trunks. Tri-coloured clouds with their extremities
white and red and necks black, charged with lightning, and resembling
maces (in figure) envelope the sun in both twilights. I have seen the
sun, the moon, and the stars to be all blazing. No difference in their
aspect is to be noted in the evening. I have seen this all day and all
night. All this forbodes fear. On even the fifteenth night of the
lighted-fortnight in (the month of) Kartika, the moon, divested of
splendour, became invisible, or of the hue of fire, the firmament being
of the hue of the lotus. Many heroic lords of earth, kings and princes,
endued with great bravery and possessed of arms resembling maces, will be
slain and sleep lying down on the earth. Daily I notice in the sky during
night time the fierce cries of battling boars and cats.[11] The images of
gods and goddesses sometimes laugh, sometimes tremble, and sometimes
again these vomit blood through their mouths and sometimes they sweat and
sometimes fall down. O monarch! drums, without being beaten, give sounds,
and the great cars of Kshatriyas move without (being drawn by) animals
yoked to them. Kokilas, wood-peckers, jaws, water-cocks, parrots, crows,
and peacocks, utter terrible cries. Here and there, cavalry soldiers,
cased in mail, armed with weapons, send forth fierce shouts. At sun-rise
flights of insects by hundreds are seen. In both twilights, the cardinal
quarters seem to be ablaze, and the clouds, O Bharata, shower dust and
flesh. She, O king, who is celebrated over the three worlds and is
applauded by the righteous, even that (constellation) Arundhati keepeth
(her lord) Vasistha on her back. The planet Sani also, O king, appeareth
afflicting (the constellation) Rohini. The sign of the deer in the Moon
hath deviated from its usual position. A great terror is indicated. Even
though the sky is cloudless, a terrible roar is heard there. The animals
are all weeping and their tears are falling fast.’”
SECTION III
“Vyasa said,--‘Asses are taking births in kine. Some are having sexual
pleasure with mothers. The trees in the forests are exhibiting
unseasonable flowers and fruits. Women quick with child, and even those
that are not so, are giving birth to monsters. Carnivorous beasts,
mingling with (carnivorous) birds, are feeding together. Ill-omened
beasts, some having three horns, some with four eyes, some with five
legs, some with two sexual organs, some with two heads, some with two
tails, some having fierce teeth, are being born, and with mouths wide
open are uttering unholy cries. Horses with three legs, furnished with
crests, having four teeth, and endued with horns, are also being born. O
king! in thy city is also seen that the wives of many utterers of Brahma
are bringing forth Garudas and peacocks. The mare is bringing forth the
cow-calf and the bitch is bringing forth, O king, jackals and cocks, and
antelopes and parrots are all uttering inauspicious cries.[12] Certain
women are bringing forth four or five daughters (at a time), and these as
soon as they are born, dance and sing and laugh. The members of the
lowest orders are laughing and dancing and singing, and thus indicating
direful consequences. Infants, as if urged by death, are drawing armed
images, and are running against one another, armed with clubs, and
desirous of battle are also breaking down the towns (they erect in
sport). Lotuses of different kinds and lilies are growing on trees.
Strong winds are blowing fiercely and the dust ceaseth not. The earth is
frequently trembling, and Rahu approacheth towards the sun. The white
planet (Ketu) stayeth, having passed beyond the constellation Chitra. All
this particularly bodeth the destruction of the Kurus. A fierce comet
riseth, afflicting the constellation Pusya. This great planet will cause
frightful mischief to both the armies. Mars wheeleth towards Magha and
Vrihaspati (Jupiter) towards Sravana. The Sun’s offspring (Sani)
approaching towards the constellation Bhaga, afflicteth it. The planet
Sukra, ascending towards Purva Bhadra, shineth brilliantly, and wheeling
towards the Uttara Bhadra, looketh towards it, having effected a junction
(with a smaller planet). The white planet (Ketu), blazing up like fire
mixed with smoke, stayeth, having attacked the bright constellation
Jeshtha that is sacred to Indra. The constellation Dhruva, blazing
fiercely, wheeleth towards the right. Both the Moon and the Sun are
afflicting Rohini. The fierce planet (Rahu) hath taken up its position
between the constellations Chitra and Swati.[13] The red-bodied (Mars)
possessed of the effulgence of fire, wheeling circuitously, stayeth in a
line with the constellation Sravana over-ridden by Vrihaspati. The earth
that produceth particular crops at particular seasons is now covered with
the crops of every season.[14] Every barley-stalk is graced with five
ears, and every paddy-stalk with a hundred. They that are the best of
creatures in the worlds and upon whom depends the universe, viz., kine,
when milked after the calves have their suck, yield only blood. Radiant
rays of light emanate from bows, and swords blaze forth brilliantly. It
is evident that the weapons behold (before them) the battle, as if it
were already arrived. The hue of weapons and the water, as also of coats
of mail and standards, is like that of fire. A great slaughter will take
place. In this battle,[15] O Bharata, of the Kurus with the Pandavas, the
earth, O monarch, will be a river of blood with the standards (of
warriors) as its rafts. Animals and birds on all sides, with mouths
blazing like fire, uttering fierce cries, and displaying these evil
omens, are foreboding terrible consequences. A (fierce) bird with but one
wing, one eye, and one leg, hovering over the sky in the night, screameth
frightfully in wrath, as if for making the hearers vomit blood. It
seemeth, O great king, that all weapons are now blazing with radiance.
The effulgence of the constellation known by the name of the seven
high-souled Rishis, hath been dimmed. Those two blazing planets, viz.,
Vrihaspati and Sani, having approached the constellation called Visakha,
have become stationary there for a whole year. Three lunations twice
meeting together in course of the same lunar fortnight, the duration of
the latter is shortened by two days.[16] On the thirteenth day therefore,
from the first lunation, according as it is the day of the full moon or
the new moon, the moon and the sun are afflicted by Rahu. Such strange
eclipses, both lunar and solar, forebode a great slaughter.[17] All the
quarters of the earth, being overwhelmed by showers of dust, look
inauspicious. Fierce clouds, portentous of danger, drop bloody showers
during the night. Rahu of fierce deeds is also, O monarch, afflicting the
constellation Kirtika. Rough winds, portending fierce danger, are
constantly blowing. All these beget a war characterised by many sad
incidents.[18] The constellations are divided into three classes. Upon
one or another of each class, a planet of evil omen has shed its
influence, foreboding terrible dangers.[19] A lunar fortnight had
hitherto consisted of fourteen days, or fifteen days (as usual), or
sixteen days. This, however, I never knew that the day of new-moon would
be on the thirteenth day from the first lunation, or the day of full-moon
on the thirteenth day from the same. And yet in course of the same month
both the Moon and the Sun have undergone eclipses on the thirteenth days
from the day of the first lunation.[20] The Sun and the Moon therefore,
by undergoing eclipses on unusual days,[21] will cause a great slaughter
of the creatures of the earth. Indeed, Rakshasas, though drinking blood
by mouthful, will yet not be satiated. The great rivers are flowing in
opposite directions. The waters of rivers have become bloody. The wells,
foaming up, are bellowing like bulls.[22] Meteors, effulgent like Indra’s
thunder-bolt, fall with loud hisses.[23] When this night passeth away,
evil consequences will overtake you. People, for meeting together, coming
out of their houses with lighted brands, have still to encounter a thick
gloom all round.[24] Great Rishis have said that in view of such
circumstances the earth drinks the blood of thousands of kings. From the
mountains of Kailasa and Mandara and Himavat thousands of explosions are
heard and thousands of summits are tumbling down. In consequence of the
Earth’s trembling, each of the four oceans having swelled greatly, seems
ready to transgress its continents for afflicting the Earth.[25] Fierce
winds charged with pointed pebbles are blowing, crushing mighty trees. In
villages and towns trees, ordinary and sacred, are falling down, crushed
by mighty winds and struck by lightning. The (sacrificial) fire, when
Brahmanas pour libations on it, becomes blue, or red, or yellow. Its
flames bend towards the left, yielding a bad scent, accompanied by loud
reports. Touch, smell, and taste have, O monarch, become what they were
not. The standards (of warriors), repeatedly trembling are emitting
smoke. Drums and cymbals are throwing off showers of coal-dust. And from
the tops of tall trees all around, crows, wheeling in circles from the
left, are uttering fierce cries. All of them again are uttering frightful
cries of pakka, pakka and are perching upon the tops of standards for the
destruction of the kings. Vicious elephants, trembling all over, are
running hither and thither, urinating and ejecting excreta. The horses
are all melancholy, while the elephants are resorting to the water.
Hearing all this, let that be done which is suitable, so that, O Bharata,
the world may not be depopulated.’”
Vaisampayana continued,--“Hearing these words of his father,
Dhritarashtra said,--‘I think all this hath been ordained of old. A great
slaughter of human beings will take place. If the kings die in battle
observing the duties of the Kshatriya order, they will then, attaining to
the regions reserved for heroes, obtain only happiness. These tigers
among men, casting away their lives in great battle, will win fame in
this and great bliss for ever in the next world.’”
Vaisampayana continued,--“O best of kings, thus addressed by his son
Dhritarashtra, that prince of poets, the Muni (Vyasa) concentrated his
mind in supreme Yoga. Having contemplated for only a short space of time,
Vyasa once more said,--‘Without doubt, O king of kings, it is Time that
destroyeth the universe. It is Time also that createth the worlds. There
is nothing here that is eternal. Show the path of righteousness to the
Kurus, to thy kinsmen, relatives, and friends. Thou art competent to
restrain them. The slaughter of kinsmen hath been said to be sinful. Do
not do that which is disagreeable to me. O king, Death himself hath been
born in the shape of thy son. Slaughter is never applauded in the Vedas.
It can never be beneficial. The usages of one’s race are as one’s own
body. Those usages slay him that destroyeth them. For the destruction of
this race and of those kings of the earth it is Time that maketh thee
deviate into the wrong path like one in distress, although thou art
competent (to walk along the path of righteousness). O king, in the shape
of thy kingdom hath calamity come to thee. Thy virtue is sustaining a
very great diminution.[26] Show what righteousness is unto thy sons. O
thou that art invincible, of what value is that kingdom to thee which
bringeth sin to thee? Take care of thy good name, thy virtue, and thy
fame. Thou wilt then win heaven. Let the Pandavas have their kingdom, and
let the Kauravas have peace.’”
“While that best of Brahmanas was saying these words in a sorrowful tone,
Dhritarashtra, the son of Ambika, accomplished in speech, once more
addressed him, saying.--‘My knowledge of life and death is similar to
thine. The truth is known to me as regards these. Man, however, in what
concerns his own interests, is deprived of judgment. O sire, know me to
be one who is an ordinary person. Of immeasurable power thou art. I pray
thee to extend thine towards us. Of soul under complete control, thou art
our refuge and instructor. My sons are not obedient to me, O great Rishi.
My understanding too is not inclined to commit sin.[27] Thou art the
cause of the fame, the achievements, and the inclination for virtue, of
the Bharatas. Thou art the reverend grandsire of both the Kurus and the
Pandavas.’
“Vyasa said,--‘O royal son of Vichitravirya, tell me freely what is in
thy mind. I will remove thy doubts.’”
“Dhritarashtra said,--‘O holy one, I desire to hear from thee of all
those indications that happen unto those that become victorious in
battle.’”
“Vyasa said,--‘The (sacred) fire assumes a cheerful radiance. Its light
ascends upwards. Its flame bends towards the right. It blazes up without
being smoky. The libations poured on it yield a fragrant scent. It is
said that these are the indications of future success. The conches and
cymbals yield sounds that are deep and loud. The Sun as well as the Moon
gives pure rays. It is said that these are the indications of future
success. Crows, whether stationary or on their wings, utter cries that
are agreeable. They again that are behind, urge the warriors to advance;
while they that are ahead, forbid all advance.[28] Where vultures, swans,
parrots, cranes, and wood-peckers utter delightful cries, and wheel
towards the right, the Brahmanas say that their victory in battle is
certain. They whose divisions, in consequence of ornaments, coats of
mail, and standards, or the melodious neigh of their steeds, become
resplendent and incapable of being gazed at, always conquer their foes.
They who utter cheerful shouts, those warriors, O Bharata, whose energies
are not damped and whose garlands do not fade, always cross the ocean of
battle. They who utter cheerful shouts having penetrated into the
divisions of the foe, who utter even kind words,[29] to the enemy, and
who, before striking, forewarn the foe, win victory. The objects of
hearing, vision, taste, touch, and smell, without undergoing any change
for the worse, become auspicious. This also is another indication of a
victorious army, viz., there is joy among the combatants at all time.
This also is another indication of success, viz. the winds that blow, the
clouds, and the birds, all become favourable; while the clouds (so
favourable) and the rain-bows drop beneficial showers. These, O king, are
the indications of armies to be crowned with victory, while O monarch,
all these become otherwise in the case of those that are about to be
destroyed. Whether the army be small or large, cheerfulness, as an
attribute of the combatants, is said to be a certain indication of
victory. One soldier, struck with panic, can cause even a large army to
take fright and fly. And when an army, struck with panic, takes to
flight, it causes even heroic warriors to take fright. If a large army is
once broken and put to rout, it cannot like a herd of deer disordered in
fright or a mighty current of water be easily checked. If a large army is
once routed, it is incapable of being rallied; on the other hand,
beholding it broken, even those well-skilled in battle, O Bharata, become
heartless. Beholding soldiers struck with fear and flying, the panic
spreads in other directions, and soon, O king, the whole army is broken
and flies in all directions. And when an army is routed, even brave
leaders, O king, at the head of large divisions consisting of the four
kinds of forces, are incapable of rallying them. An intelligent man,
always exerting himself with activity, should strive (to win success) by
the aid of means. It is said that that success which is won by
negotiation and other means is the very best. That which is achieved by
producing disunion (among the foe) is indifferent. While that success, O
king, which is won by battle, is the worst. In battle are many evils, the
initial one, as it is said, being slaughter. Even fifty brave men who
know one another, who are underpressed, who are free from family ties,
and who are firmly resolved, can crush a large army. Even five, six,
seven men, who are unretreating, win victory. Vinata’s son Garuda, O
Bharata, beholding even a large concourse of birds, asketh not the aid of
many followers (to vanquish them). The strength in number, therefore of
an army is not always the cause of victory. Victory is uncertain. It
depends on chance. Even they that become victorious have to sustain
loss.’”
SECTION IV
Vaisampayana said,--“Having said these words unto Dhritarashtra, Vyasa
took his departure. And Dhritarashtra also, having heard those words,
began to reflect in silence. And having reflected for only a short space
of time, he began to sigh repeatedly. And, soon, O bull of Bharata’s
race, the king asked Sanjaya of soul worthy of praise,--saying,--‘O
Sanjaya, these kings, these lords of earth, so brave and taking delight
in battle, are for smiting one another with weapons of diverse kinds,
being prepared to lay down their very lives for the sake of earth.
Incapable of being restrained, they are, indeed, smiting one another for
increasing the population of Yama’s domain. Desirous of prosperity
connected with the possession of earth they are incapable of bearing one
another. I, therefore, think that earth must be possessed of many
attributes. Tell me all these, O Sanjaya, Many thousands, many millions,
many tens of millions, many hundreds of millions, heroic men have come
together at Kurujangala. I desire to hear, O Sanjaya, with accurate
details, about the situation and dimensions of those countries and cities
from which they have come. Through the potency of that regenerate Rishi
Vyasa of immeasurable energy, thou art endued with the lamp of celestial
perception and the eye of knowledge.’
“Sanjaya said,--‘O thou of great wisdom, I will recount to thee the
merits of earth according to my knowledge. Behold them with thy eye of
wisdom. I bow to thee, O bull of Bharata’s race. Creatures in this world
are of two kinds, mobile and immobile. Mobile creatures are of three
kinds according to their birth, viz., oviparous, viviparous, and those
engendered by heat and damp. Of mobile creatures, O king, the foremost
are certainly those called viviparous. Of viviparous creatures the
foremost are men and animals. Animals, O king, of diverse forms, are of
fourteen species. Seven have their abodes in the woods, and seven of
these are domestic. Lions, tigers, boars, buffaloes, and elephants as
also bears and apes, are, O king, regarded as wild. Kine, goats, sheep,
men, horses, mules, and asses,--these seven amongst animals are reckoned
as domestic by the learned. These fourteen, O king, complete the tale of
domestic and wild animals, mentioned, O lord of earth, in the Vedas, and
on which the sacrifices rest. Of creatures that are domestic, men are
foremost, while lions are the foremost of those that have their abode in
the woods. All creatures support their life by living upon one another.
Vegetables are said to be immobile, and they are of four species viz.,
trees, shrubs, creepers, creeping plants existing for only a year, and
all stemless plants of the grass species.[30] Of mobile and immobile
creatures, there are thus one less twenty; and as regards their universal
constituents, there are five. Twenty-four in all, these are described as
Gayatri (Brahma) as is well-known to all.[31] He who knows these truly to
be the sacred Gayatri possessed of every virtue, is not liable, O best of
the Bharatas, to destruction in this world. Everything springeth from the
earth and everything, when destroyed, mergeth into the Earth. The Earth
is the stay and refuge of all creatures, and the Earth is eternal. He
that hath the Earth, hath the entire universe with its mobile and
immobile population. It is for this that longing for (the possession of
the) Earth, kings slay one another.’”
SECTION V
“Dhritarashtra said,--‘The names of rivers and mountains, O Sanjaya, as
also of provinces, and all other things resting on the earth, and their
dimensions, O thou that are acquainted with the measures of things of the
earth in its entirety and the forests, O Sanjaya, recount to me in
detail.’
“Sanjaya said,--‘O great king, all things in the universe, in consequence
of the presence (in them) of the five elements, have been said to be
equal by the wise. These elements, are space, air, fire, water, and
earth. Their (respective) attributes are sound, touch, vision, taste, and
scent. Every one of these elements possesses (in addition to what is
especially its own) the attribute or attributes of that or of those coming
before it. The earth, therefore, is the foremost of them all, possessing
as it does the attributes of all the other four, besides what is
specially its own, as said by Rishis acquainted with truth.[32] There are
four attributes, O king, in water. Scent does not exist in it. Fire has
three attributes viz., sound, touch, and vision. Sound and touch belong
to air, while space has sound alone. These five attributes, O king, exist
(in this way) in the five principal elements depending on which all
creatures in the universe exist. They exist separately and independently
when there is homogeneity in the universe.[33] When, however, these do
not exist in their natural state but with one another, then creatures
spring into life, furnished with bodies. This is never otherwise. The
elements are destroyed, in the order of the one succeeding, merging into
the one that proceeds; and they spring also into existence, one arising
from the one before it.[34] All of these are immeasurable, their forms
being Brahma itself. In the universe are seen creatures consisting of the
five elements. Men endeavour to ascertain their proportions by exercising
their reason. Those matters, however, that are inconceivable, should
never be sought to be solved by reason. That which is above (human)
nature is an indication of the inconceivable.
“‘O son of Kuru’s race, I will, however, describe to thee the island
called Sudarsana. This island, O king, is circular and of the form of a
wheel. It is covered with rivers and other pieces of water and with
mountains looking like masses of clouds, and with cities and many
delightful provinces. It is also full of trees furnished with flowers and
fruits, and with crops of diverse kinds and other wealth. And it is
surrounded on all sides with the salt ocean. As a person can see his own
face in a mirror, even so is the island called Sudarsana seen in the
lunar disc. Two of its parts seem to be a peepul tree, while two others
look like a large hare. It is surrounded on all sides with an assemblage
of every kind of deciduous plants. Besides these portions, the rest is
all water. What remains I will describe to thee shortly. The rest I will
speak of afterwards. Listen now to this that I describe in brief.[35]’”
SECTION VI
“Dhritarashtra said.--‘Thou art intelligent, O Sanjaya, and acquainted
with the truth (about everything). Thou hast duly given a description of
the island in brief. Tell us now of the island in detail. Tell us now of
the dimension of the expanse of land that lies in the portion looking
like a hare. Thou mayst then speak of the portion resembling peepul tree.’”
Vaisampayana said,--“Thus addressed by the king, Sanjaya began to say.
“Sanjaya said,--‘Stretching from east to west, are these six mountains
that are equal[36] and that extend from the eastern to the western ocean.
They are Himavat, Hemakuta, that best of mountains called Nishadha, Nila
abounding with stones of lapis lazuli, Sweta white as the moon, and the
mountains called Sringavat composed of all kinds of metals.[37] These are
the six mountains, O king, which are always the resorts of Siddhas and
Charanas. The space lying between each of these measures a thousand
Yojanas, and thereon are many delightful kingdoms. And these divisions
are called Varshas, O Bharata. In all those kingdoms reside creatures of
diverse species. This (the land where we are) is in the Varsha that is
called after Bharata. Next to it (northwards) is the Varsha called after
Himavat. The land that is beyond Hemakuta is called Harivarsha. South of
the Nila range and on the north of the Nishadha is a mountain, O king,
called Malyavat that stretches from east to west. Beyond Malyavat
northwards is the mountain called Gandhamadana.[38] Between these two
(viz., Malyavat and Gandhamadana) is a globular mountain called Meru made
of gold. Effulgent as the morning sun, it is like fire without smoke.[39]
It is eighty-four thousand Yojanas high, and, O king, its depth also is
eighty-four Yojanas. It standeth bearing the worlds above, below and
transversely. Besides Meru are situated, O lord, these four islands,
viz., Bhadraswa, and Ketumala, and Jamvudwipa otherwise called Bharata,
and Uttar-Kuru which is the abode of persons who have achieved the merit
of righteousness. The bird Sumukha, the son of Suparna, beholding that
all the birds on Meru were of golden plumage, reflected that he should
leave that mountain inasmuch as there was no difference between the good,
middling, and bad birds. The foremost of luminaries, the sun, always
circumambulates Meru, as also the moon with (his) attendant
constellation, and the Wind-god too. The mountain, O king, is endued with
celestial fruits and flowers, and it is covered all over with mansions
made of furnished gold. There, on that mountain, O king, the celestials,
the Gandharvas, the Asuras, and the Rakshasas, accompanied by the tribes
of Apsaras, always sport. There Brahman, and Rudra, and also Sakra the
chief of the celestials, assembled together, performed diverse kinds of
sacrifices with plentiful gifts. Tumvuru, and Narada and Viswavasu, and
the Hahas and the Huhus, repairing thither, adored the foremost of the
celestials with diverse hymns. The high-souled seven Rishis, and Kasyapa
the lord of creatures, repair thither, blessed be thou, on every parva
day.[40] Upon the summit of that mountain, Usanas, otherwise called the
Poet, sporteth with the Daityas (his disciples).[41] The jewels and gems
(that we see) and all the mountains abounding in precious stones are of
Meru. Therefrom a fourth part is enjoyed by the holy Kuvera. Only a
sixteenth part of that wealth he giveth unto men. On the northern side of
Meru is a delightful and excellent forest of Karnikaras, covered with the
flowers of every season,[42] and occupying a range of hills. There the
illustrious Pasupati himself, the creator of all things, surrounded by
his celestial attendants and accompanied by Uma, sporteth bearing a chain
of Karnikara flowers (on his neck) reaching down to his feet, and blazing
with radiance with his three eyes resembling three risen suns. Him
Siddhas truthful in speech, of excellent vows and austere ascetic
penances, can behold. Indeed, Maheswara is incapable of being seen by
persons of wicked conduct. From the summit of that mountain, like a
stream of milk, O ruler of men, the sacred and auspicious Ganga,
otherwise called Bhagirathi, adored by the most righteous, of universal
form and immeasurable and issuing out with terrific noise, falleth with
impetuous force on the delightful lake of Chandramas.[43] Indeed that
sacred lake, like an ocean, hath been formed by Ganga herself. (While
leaping from the mountains), Ganga, incapable of being supported by even
the mountains, was held for a hundred thousand years by the bearer of
Pinaka on his head.[44] On the western side of Meru, O king, is
Ketumala.[45] And there also is Jamvukhanda. Both are great seats of
humanity, O king.[46] There, O Bharata, the measure of human life is ten
thousand years. The men are all of a golden complexion, and the women are
like Apsaras. And all the residents are without sickness, without sorrow,
and always cheerful. The men born there are of the effulgence of melted
gold. On the summits of Gandhamadana, Kuvera the lord of the Guhyakas,
with many Rakshasas and accompanied by tribes of Apsaras, passeth his
time in joy. Besides Gandhamadana there are many smaller mountains and
hills. The measure of human life there is eleven thousand years. There, O
king, the men are cheerful, and endued with great energy and great
strength and the women are all of the complexion of the lotus and highly
beautiful. Beyond Nila is (the Varsha called) Sweta, beyond Sweta is (the
Varsha called) Hiranyaka. Beyond Hiranyaka is (the Varsha called)
Airavata covered with provinces. The last Varsha in the (extreme) north
and Bharata’s Varsha in the (extreme) south are both, O king, of the form
of a bow. These five Varshas (viz., Sweta, Hiranyaka, Elavrita,
Harivarsha, and Haimavat-varsha) are in the middle, of which Elavrita
exists in the very middle of all. Amongst these seven Varshas (the five
already mentioned and Airavata and Bharata) that which is further north
excels the one to its immediate south in respect of these attributes,
viz., the period of life, stature, health, righteousness, pleasure, and
profit. In these Varshas, O Bharata, creatures (though of diverse
species) yet live together. Thus, O king, is Earth covered with
mountains. The huge mountains of Hemakuta are otherwise called Kailasa.
There, O king, Vaisravana passeth his time in joy with his Guhyakas.
Immediately to the north of Kailasa and near the mountains of Mainaka
there is a huge and beautiful mountain called Manimaya endued with golden
summits. Beside this mountain is a large, beautiful, crystal and
delightful lake called Vindusaras with golden sands (on its beach). There
king Bhagiratha, beholding Ganga (since) called after his own name,
resided for many years. There may be seen innumerable sacrificial stakes
made of gems, and Chaitya tree made of gold. It was there that he of a
thousand eyes and great fame won (ascetic) success by performing
sacrifices. There the Lord of all creatures, the eternal Creator of all
the worlds, endued with supreme energy surrounded by his ghostly
attendants, is adored. There Nara and Narayana, Brahman, and Manu, and
Sthanu as the fifth, are (ever present). And there the celestial stream
Ganga having three currents,[47] issuing out of the region of Brahman,
first showed herself, and then dividing herself into seven streams,
became Vaswokasara, Nalini, the sin-cleansing Saraswati, Jamvunadi, Sita,
Ganga and Sindhu as the seventh. The Supreme Lord hath (himself) made the
arrangement with reference to that inconceivable and celestial stream. It
is there that[48] sacrifices have been performed (by gods and Rishis) on
a thousand occasions after the end of the Yuga (when creation begins). As
regards the Saraswati, in some parts (of her course) she becometh visible
and in some parts not so. This celestial sevenfold Ganga is widely known
over the three worlds. Rakshasas reside on Himavat, Guhyakas on Hemakuta,
and serpents and Nagas on Nishadha, and ascetics on Gokarna. The Sweta
mountains are said to be the abode of the celestial and the Asuras. The
Gandharvas always reside on Nishadhas, and the regenerate Rishis on Nila.
The mountains of Sringavat also are regarded as the resort of the
celestials.
“‘These then, O great king, are the seven Varshas of the world as they
are divided. Diverse creatures, mobile[49] and immobile, are placed in
them all. Diverse kinds of prosperity, both providential and human, are
noticeable in them. They are incapable of being counted. Those desirous,
however, of their own good believe (all this). I have now told thee of
that delightful region (of land) of the form of a hare about which thou
hadst asked me. At the extremities of that region are the two Varshas,
viz., one on the north and the other on the south. Those two also have
now been told to thee. Then again the two islands Naga-dwipa and
Kasyapa-dwipa are the two ears of this region of the form of a hare. The
beautiful mountains of Maleya, O king, having rocks like plates of
copper, form another (prominent) part of Jamvudwipa that having its shape
resembling a hare.’”
SECTION VII
“Dhritarashtra said,--‘Tell me, O Sanjaya, thou of great intelligence, of
the regions to the north and the east side of Meru, as also of the
mountains of Malyavat, in detail.’[50]
“Sanjaya said,--‘On the south of the Nila mountain and the northern side
of Meru are the sacred Northern Kurus, O king, which are the residence of
the Siddhas. The trees there bear sweet fruits, and are always covered
with fruits and flowers. All the flowers (there) are fragrant, and the
fruits of excellent taste. Some of the trees, again, O king, yield fruits
according to (the) will (of the plucker). There are again some other
trees, O king, that are called milk-yielding. These always yield milk and
the six different kinds of food of the taste of Amrita itself. Those
trees also yield cloths and in their fruits are ornaments (for the use of
man). The entire land abounds with fine golden sands. A portion of the
region there, extremely delightful, is seen to be possessed of the
radiance of the ruby or diamond, or of the lapis lazuli or other jewels
and gems.[51] All the seasons there are agreeable and nowhere does the
land become miry, O king. The tanks are charming, delicious, and full of
crystal water. The men born there have dropped from the world of the
celestials.[52] All are of pure birth and all are extremely handsome in
appearance. There twins (of opposite sexes) are born and the women
resemble Apsaras in beauty. They drink the milk, sweet as Amrita, of
those milk-yielding trees (already mentioned). And the twins born there
(of opposite sexes) grow up equally. Both possessed of equal beauty, both
endued with similar virtues, and both equally dressed, both grow up in
love, O monarch, like a couple of chakrabakas. The people of that country
are free from illness and are always cheerful. Ten thousand and ten
hundred years they live, O king, and never abandon one another. A class
of birds called Bharunda, furnished with sharp beaks and possessed of
great strength, take them up when dead and throw them into mountain
caves. I have now described to thee, O king, the Northern Kurus briefly.
“‘I will now describe to thee the eastern side of Meru duly. Of all the
regions there, the foremost, O king, is called Bhadraswa, where there is
a large forest of Bhadra-salas, as also a huge tree called Kalamra. This
Kalamra, O king, is always graced with fruits and flowers. That tree
again is a Yojana in height and is adored by Siddhas[53] and the
Charanas. The men there are all of a white complexion, endued with great
energy, and possessed of great strength. The women are of the complexion
of lilies, very beautiful, and agreeable to sight. Possessed of radiance
of the moon,[54] and white as the moon, their faces are as the full-moon.
Their bodies again are as cool as the rays of the moon and they are all
accomplished in singing and dancing. The period of human life there, O
bull of the Bharata’s race, is ten thousand years. Drinking the juice of
the Kalamra they continue youthful for ever. On the south of Nila and the
north of Nishadha, there is a huge Jamvu tree that is eternal. Adored by
the Siddhas and Charanas, that sacred tree granteth every wish. After the
name of that tree this division hath ever been called Jamvudwipa. O bull
of Bharata race, a thousand and a hundred Yojanas is the height of that
prince of trees, which touches the very heavens, O king of men. Two
thousand and five hundred cubits measure the circumference of a fruit of
that tree which bursts when ripe. In falling upon the earth these fruits
make a loud noise, and then pour out, O king, a silvery juice on the
ground. That juice of the Jamvu, becoming, O king, a river, and passing
circuitously round Meru, cometh to the (region of the) Northern Kurus. If
the juice of that fruit is quaffed, it conduces to peace of mind. No
thirst is felt ever after, O king. Decrepitude never weakens them. And
there a species of gold called Jamvunada and used for celestial
ornaments, very brilliant and like the complexion of Indragopoka insects,
is produced. The men born there are of the complexion of the morning sun.
“‘On the summit of Malyavat is always seen, O bull of Bharata’s race, the
fire called Samvataka which blazeth forth at the end of the Yuga for the
destruction of the universe. On Malyavat’s summit towards the east are
many small mountains and Malyavat, O king, measures eleven thousand[55]
Yojanas. The men born there are of the complexion of gold. And they are
all fallen from the region of Brahman and are utterers of Brahma. They
undergo the severest of ascetic austerities, and their vital seed is
drawn up. For the protection of creatures they all enter the sun.
Numbering sixty-six thousand, they proceed in advance of Aruna,
surrounding the sun. Heated with the sun’s rays for sixty-six thousand
years, they then enter the lunar disc.’”
SECTION VIII
“Dhritarashtra said,--‘Tell me truly, O Sanjaya, the names of all the
Varshas, and of all the mountains, and also of all those that dwell on
those mountains.’
“Sanjaya said,--‘On the south of Sweta and the north of Nishadha, is the
Varsha, called Romanaka. The men that are born there are all of white
complexion, of good parentage, and handsome features. And the men born
there are also all without enemies. And they live, O king, for eleven
thousand and five hundred years, being ever of cheerful hearts. On the
south of Nishadha is the Varsha called Hiranmaya where is the river
called Hiranwati. There, O king, liveth that foremost of birds named
Garuda. And the people there, O monarch, are all followers of the
Yakshas, wealthy, and of handsome features. And, O king, the men there
are endued with great strength and have cheerful hearts. And they live
for twelve thousand and five hundred years, O king, which is the measure
of their lives. The mountains of Sringavat,[56] O ruler of men, have
three beautiful summits. One of these is made of jewels and gems, another
is very wonderful, being made of all kinds of gems and adorned with
palatial mansions. There the self-luminous lady named Sandili always
liveth. On the north of Sringavat and up to the margin of the sea, O
king, the Varsha called Airavat. And because this jewelled mountain is
there, therefore is this Varsha superior to all. The sun giveth no heat
there and men are not subject to decay. And the moon there, with the
stars, becoming the only source of light, covereth (the firmament).
Possessing the radiance and complexion of the lotus, and endued with eyes
that resemble lotus-petals, the men born there have the fragrance of the
lotus. With winkless eyes, and agreeable scent (emanating from their
bodies), they go without food and have their senses under control. They
are all fallen from the region of the celestials, and are all, O king,
without sin of any kind. And they live, O monarch, for thirteen thousand
years, that being, O best of the Bharatas, the measure of their lives.
And so on the north of the milky ocean, the Lord Hari of unlimited
puissance dwelleth on his car made of gold. That vehicle is endued with
eight wheels, with numerous supernatural creatures stationed on it, and
having the speed of the mind. And its complexion is that of fire, and it
is endued with mighty energy and adorned with Jamvunada gold. He is the
Lord of all creatures, and is possessed, O bull of Bharata’s race, of
every kind of prosperity. In him the universe merges (when dissolution
comes), and from him it again emanates (when the creative desire seizes
him). He is the actor, and it is He that makes all others act. He, O
monarch, is earth, water, space, air, and fire. He is Sacrifice’s self
unto all creatures, and fire is His mouth.’”
Vaisampayana continued,--“The high-souled king Dhritarashtra, thus
addressed by Sanjaya, became, O monarch, absorbed in meditation about his
sons. Endued with great energy, he then, having reflected, said these
words: ‘Without doubt, O Suta’s son, it is Time that destroyeth the
universe. And it is Time that again createth everything. Nothing here is
eternal. It is Nara and Narayana, endued with omniscience, that
destroyeth all creatures.[57] The gods speak of him as Vaikuntha (of
immeasurable puissance), while men call him Vishnu (one that pervadeth
the Universe)!’”
SECTION IX
“Dhritarashtra said,--‘Tell me truly (O Sanjaya) of this Varsha that is
called after Bharata, where this senseless force hath been collected, in
respect of which this my son Duryodhana hath been so very covetous, which
the sons of Pandu also are desirous of obtaining, and in which my mind
too sinketh. O, tell me this, for thou art, in my judgment endued with
intelligence.’
“Sanjaya said,--‘Listen to me, O king. The sons of Pandu are not covetous
about this country. On the other hand, it is Duryodhana that is covetous,
and Sakuni the son of Suvala, as also many other Kshatriyas who are
rulers of the provinces, who being covetous of this country are not able
to bear one another. I will now tell thee, O thou of Bharata’s race, of
the tract of land known by Bharata’s name. This land is the beloved one
of Indra, and, O thou of Bharata’s race, this land, O monarch, that is
called after Bharata, is also the beloved land of Manu, the son of
Vivaswat, of Prithu, of Vainya, of the high-souled Ikshwaku, of Yayati,
of Amvarisha, of Mandhatri, of Nahusha, of Muchukunda, of Sivi the son of
Usinara, of Rishava, of Ila, of king Nriga, of Kusika, O invincible one,
of the high-souled Gadhi, of Somaka, O irrepressible one, and of Dilipa,
and also, O monarch, of many other mighty Kshatriyas. I will now, O
chastiser of foes, describe to thee that country as I have heard of it.
Listen to me, O king, as I speak of what thou hast asked me. Mahendra,
Malaya, Sahya, Suktimat, Rakshavat, Vindhya, and Paripatra,--these seven
are the Kala-mountains[58] (of Bharatvarsha). Besides these, O king,
there are thousands of mountains that are unknown, of hard make, huge,
and having excellent valleys. Besides these there are many other smaller
mountains inhabited by barbarous tribes. Aryans and Mlecchas, O Kauravya,
and many races, O lord, mixed of the two elements, drink the waters of
the following rivers, viz., magnificent Ganga, Sindhu, and Saraswati; of
Godavari, and Narmada, and the large river called Yamuna; of
Dhrishadwati, and Vipapa, and Vipasa and Sthulavaluka; of the river
Vetravati, and that other one called Krishna-vena; of Iravati, and
Vitasta, and Payosyini, and Devika; of Vedasmrita and Vedavati, and
Tridiva, and Ikshumalavi;[59] of Karishini, and Chitravaha, and the river
called Chitrasena; of Gomati, and Dhutapada and the large river called
Gandaki[60], of Kausiki, and Nischitra, and Kirtya, and Nichita, and
Lohatarini;[61] of Rashasi and Satakumbha, and also Sarayu; of
Charmanwati, and Vetravati,[62] and Hastisoma, and Disa; of the river
called Saravati, and Venna, and Bhimarathi; of Kaveri, and Chuluka, and
Vina, and Satavala; of Nivara, and Mahila, and Suprayoga, O king; of
Pavitra, and Kundala, and Rajani, and Puramalini; of Purvabhirama, and
Vira, and Bhima, and Oghavati; of Palasini, and Papahara, and Mahendra,
and Patalavati, of Karishini, and Asikni, and the large river Kusachira:
of Makari, and Pravara, and Mena, and Hema, and Dhritavati; of Puravati,
and Anushna, and Saivya, and Kapi, O Bharata; of Sadanira, and Adhrishya,
and the mighty stream Kusadhara; of Sadakanta, and Siva, and Viravati; of
Vatsu, and Suvastu, and Kampana with Hiranwati; of Vara, and the mighty
river Panchami, of Rathachitra, and Jyotiratha, and Viswamitra, and
Kapinjala; of Upendra, and Vahula, and Kuchira, and Madhuvahini: of
Vinadi, and Pinjala, and Vena, and the great river Pungavena; of Vidisa
and Krishna-vena, and Tamra, and Kapila, of Salu, and Suvama, the
Vedaswa, and the mighty river Harisrava; of Sighra, and Pischala, and the
river Bharadwaji, of the river Kausiki, and Sona, and Chandrama; of
Durgamantrasila, and Brahma-vodhya, and Vrihadvati; of Yaksha, and Rohi,
and Yamvunadi; of Sunasa and Tamasa, and Dasi, and Vasa, and Varuna, and
Asi; of Nila, and Dhrimati, and the mighty river Parnasa; of Pomasi, and
Vrishabha, and Brahma-meddhya, and Vrihaddhani. These and many other
large rivers, O king, such as Sadonirmaya and Krishna, and Mandaga, and
Mandavahini; and Mahagouri, and Durga, O Bharata; and Chitropala.
Chitraratha, and Manjula, and Vahini; and Mandakini, and Vaitarani, and
Kosa, and Mahanadi; and Suktimati, and Ananga, and Pushpaveni, and
Utpalavati; and Lohitya, Karatoya, and Vrishasabhya; and Kumari, and
Rishikullya and Marisha, and Saraswati; and Mandakini, and Supunya,
Sarvasanga, O Bharata, are all mothers of the universe and productive of
great merit. Besides these, there are rivers, by hundreds and thousands,
that are not known (by names), I have now recounted to thee, O king, all
the rivers as far as I remember.
“‘After this, listen to the names of the provinces as I mention them. They
are the Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the
Surasena, the Kalingas, the Vodhas, the Malas, the Matsyas, the
Sauvalyas, the Kuntalas, the Kasi-kosalas, the Chedis, the Karushas, the
Bhojas, the Sindhus, the Pulindakas, the Uttamas, the Dasarnas, the
Mekalas, the Utkalas; the Panchalas, the Kausijas, the Nikarprishthas,
Dhurandharas; the Sodhas, the Madrabhujingas, the Kasis, and the
further-Kasis; the Jatharas, the Kukuras, O Bharata; the Kuntis, the
Avantis, and the further-Kuntis; the Gomantas, the Mandakas, the Shandas,
the Vidarbhas, the Rupavahikas; the Aswakas, the Pansurashtras, the
Goparashtras, and the Karityas; the Adhirjayas, the Kuladyas, the
Mallarashtras, the Keralas, the Varatrasyas, the Apavahas, the Chakras,
the Vakratapas, the Sakas; the Videhas, the Magadhas, the Swakshas, the
Malayas, the Vijayas, the Angas, the Vangas, the Kalingas, the
Yakrillomans; the Mallas, the Suddellas, the Pranradas, the Mahikas, the
Sasikas; the Valhikas, the Vatadhanas, the Abhiras, the Kalajoshakas; the
Aparantas, the Parantas, the Pahnabhas, the Charmamandalas; the
Atavisikharas, the Mahabhutas, O sire; the Upavrittas, the Anupavrittas,
the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the
Samudranishkutas; the Andhras, and, O king, many hilly tribes, and many
tribes residing on lands laying at the foot of the hills, and the
Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavas, O
king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the
Yamunas, the Sakas, the Nishadhas, the Anartas, the Nairitas, the
Durgalas, the Pratimasyas, the Kuntalas, and the Kusalas; the Tiragrahas,
the Ijakas, the Kanyakagunas, the Tilabharas, the Samiras, the
Madhumattas, the Sukandakas; the Kasmiras, the Sindhusauviras, the
Gandharvas, and the Darsakas; the Abhisaras, the Utulas, the Saivalas,
and the Valhikas; the Darvis, the Vanavadarvas, the Vatagas, the
Amarathas, and the Uragas; the Vahuvadhas, the Kauravyas, the Sudamanas,
the Sumalikas; the Vadhras, the Karishakas, the Kalindas, and the
Upatyakas; the Vatayanas, the Romanas, and the Kusavindas; the Kacchas,
the Gopalkacchas, the Kuruvarnakas; the Kiratas, the Varvasas, the
Siddhas, the Vaidehas, and the Tamraliptas; the Aundras, the Paundras,
the Saisikatas, and the Parvatiyas, O sire.
“‘There are other kingdoms, O bull of Bharata’s race, in the south. They
are the Dravidas, the Keralas, the Prachyas, the Mushikas, and the
Vanavashikas; the Karanatakas, the Mahishakas, the Vikalpas, and also the
Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the
Nalakananas; the Kankutakas, the Cholas, and the Malavayakas; the
Samangas, the Kanakas, the Kukkuras, and the Angara-marishas; the
Samangas, the Karakas, the Kukuras, the Angaras, the Marishas; the
Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena;
the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the
Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the
Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas,
and the Karatas; the Mrishakas, the Tanavalas, the Saniyas; the Alidas,
the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the
Vidarbhas, the Kakas, the Tanganas, and the further-Tanganas. Among the
tribes of the north are the Mlecchas, and the Kruras, O best of the
Bharatas; the Yavanas, the Chinas, the Kamvojas, the Darunas, and many
Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the
Parasikas; the Ramanas, and the Dasamalikas. These countries are,
besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then
again there are the Sudra-abhiras, the Dardas, the Kasmiras, and the
Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas,
the Poshakas, the Kalingas, and diverse tribes of Kiratas; the Tomaras,
the Hansamargas, and the Karamanjakas. These and other kingdoms are on
the east and on the north. O lord, alluding to them briefly I have told
thee all. Earth, if its resources are properly developed according to its
qualities and prowess, is like an ever-yielding[63] cow, from which the
three-fold fruits of virtue, profit and pleasure, may be milked. Brave
kings conversant with virtue and profit have become covetous of Earth.
Endued with activity, they would even cast away their lives in battle,
from hunger of wealth. Earth is certainly the refuge of creatures endued
with celestial bodies as also of creatures endued with human bodies.[64]
Desirous of enjoying Earth, the kings, O chief of the Bharatas, have
become like dogs that snatch meat from one another. Their ambition is
unbounded, knowing no gratification.[65] It is for this that the Kurus
and the Pandavas are striving for possession of Earth, by negotiation,
disunion, gift, and battle, O Bharata. If Earth be well looked after, it
becometh the father, mother, children, firmament and heaven, of all
creatures, O bull among men.’”
SECTION X
“Dhritarashtra said,--‘Tell me, O Sanjaya, of the period of life, the
strength, the good and bad things, the future, past and present, of the
residents, O Suta, of this Varsha of Bharata, and of the Himavat-varsha,
as also of Hari-varsha, in detail.’
“Sanjaya said,--‘O bull of Bharata’s race, four Yugas set in Bharata’s
Varsha, viz., Krita, Treta, Dwapara, and Kali. The Yuga that sets in
first is Krita, O Lord; after the expiry of Krita comes Treta; after
expiry of Treta comes Dwapara; and after that last of all, sets in Kali.
Four thousand years, O best of the Kurus, are reckoned as the measure of
life, O best of kings, in the Krita epoch. Three thousand years is the
period in Treta, O ruler of men. At present in Dwapara, persons live on
Earth for two thousand years. In Kali, however, O bull of Bharata’s race,
there is no fixed limit of life’s measure, in so much that men die while
in the womb, as also soon after birth. In the Krita age, O king, men are
born and beget children, by hundreds and thousands, that are of great
strength and great power, endued with the attribute of great wisdom, and
possessed of wealth and handsome features. In that age are born and
begotten Munis endued with wealth of asceticism, capable of great
exertion, possessed of high souls, and virtuous, and truthful in speech.
The Kshatriyas also, born in that age are of agreeable features,
able-bodied, possessed of great energy, accomplished in the use of the
bow, highly skilled in battle and exceedingly brave. In the Treta age, O
king, all the Kshatriya kings were emperors ruling from sea to sea. In
Treta are begotten brave Kshatriyas not subject to any one, endued with
long lives, possessed of heroism, and wielding the bow in battle with
great skill. When Dwapara sets in, O king, all the (four) orders born
become capable of great exertion, endued with great energy, and desirous
of conquering one another. The men born in Kali, O king, are endued with
little energy, highly wrathful, covetous, and untruthful. Jealousy,
pride, anger, deception, malice and covetousness, O Bharata, are the
attributes of creatures in the Kali age. The portion that remains, O
king, of this the Dwapara age, is small, O ruler of men. The Varsha known
as Haimavat is superior to Bharatavarsha, while Harivarsha is superior to
Hainavatvarsha, in respect of all qualities.’”
SECTION XI
(Bhumi Parva)
“Dhritarashtra said,--‘Thou hast, O Sanjaya, duly described Jamvukhanda
to me. Tell me now its dimensions and extent truly. Tell me also, O
Sanjaya, of the extent of the ocean of Sakadwipa, and Kusadwipa, of
Salmalidwipa and Kraunchadwipa, truly and without leaving anything and
tell me also, O son of Gavalgani, of Rahu and Soma and Surya.’
“Sanjaya said,--‘There are, O king, many islands, over which the Earth
extended. I will describe to thee, however, only seven islands, and the
moon, and the sun, and the planet (Rahu), also. The Jamvu mountain, O
king, extends over full eighteen thousand and six hundred Yojanas. The
extent of the salt ocean is said to be twice this. That ocean is covered
with many kingdoms, and is adorned with gems and corals. It is, besides,
decked with many mountains that are variegated with metals of diverse
kinds. Thickly peopled by Siddhas and Charanas, the ocean is circular in
form.
“‘I will now tell thee truly of Sakadwipa, O Bharata. Listen to me, O son
of Kuru’s race, as I describe it to thee duly. That island, O ruler of
men, is of twice the extent of Jamvudwipa. And the ocean also, O great
king, is of twice the extent of that island. Indeed, O best of the
Bharatas, Sakadwipa is surrounded on all sides by the ocean. The kingdoms
there are full of righteousness, and the men there never die. How can
famine take place there? The people are all endued with forgiveness and
great energy. I have now, O bull of Bharata’s race, given thee duly a
brief description of Sakadwipa. What else, O king, dost thou wish to
hear?’”[66]
“Dhritarashtra said,--‘Thou hast given me, O Sanjaya, a description of
Sakadwipa in brief. O thou that art possessed of great wisdom, tell me
now everything in detail truly.’
“Sanjaya said,--‘In that island, O king, there are seven mountains that
are decked with jewels and that are mines of gems, precious stones. There
are many rivers also in that island. Listen to me as I recount their
names. Everything there, O king, is excellent and delightful. The first
of these mountains is called Meru. It is the abode of the gods, Rishis,
and Gandharvas. The next mountain, O king, is called Malaya stretching
towards the east. It is there that the clouds are generated and it is
thence that they disperse on all sides. The next, O thou of Kuru’s race,
is the large mountain called Jaladhara.[67] Thence Indra daily taketh
water of the best quality. It is from that water that we get showers in
the season of rains, O ruler of men. Next cometh the high mountain called
Raivataka, over which, in the firmament, hath been permanently placed the
constellation called Revati. This arrangement hath been made by the
Grandsire himself. On the north of this, O great king, is the large
mountain called Syama. It hath the splendour of newly-risen clouds, is
very high, beautiful and of bright body. And since the hue of those
mountains is dark, the people residing there are all dark in complexion,
O king.’
“Dhritarashtra said,--‘A great doubt ariseth in my mind, O Sanjaya, from
what thou hast said. Why, O Suta’s son, would the people there be of dark
complexion?’
“Sanjaya said,--‘O great king, in all islands, O son of Kuru’s race, men
may be found that are fair, and those that are dark, and those also that
are produced by a union of the fair and the dark races. But because the
people there are all dark, therefore is that mountain called the Dark
Mountain. After this, O chief of the Kurus, is the large mountain called
Durgasaila. And then cometh the mountain called Kesari. The breezes that
blow from that mountain are all charged with (odoriferous) effluvia. The
measure of each of these mountains is double that of the one mentioned
immediately before. O thou of Kuru’s race, it hath been said by the wise
that there are seven Varshas in that island. The Varsha of Meru is called
Mahakasa; that of the water-giving (Malaya) is called Kumudottara. The
Varsha of Jaladhara is called Sukumara, while that of Raivatak is called
Kaumara; and of Syama, Manikanchana. The Varsha of Kesara is called
Mandaki, and that called after the next mountain is called Mahapuman. In
the midst of that island is a large tree called Saka. In height and
breadth the measure of that tree is equal to that of the Jamvu tree in
Jamvudwipa. And the people there always adore that tree. There in that
island are, many delightful provinces where Siva is worshipped, and
thither repair the Siddhas, the Charanas, and the celestials. The people
there, O king, are virtuous, and all the four orders, O Bharata, are
devoted to their respective occupation. No instance of theft can be seen
there. Freed from decrepitude and death and gifted with long life, the
people there, O king, grow like rivers during the season of rains. The
rivers there are full of sacred water, and Ganga herself, distributed as
she hath been into various currents, is there. Sukumari, and Kumari, and
Seta, and Keveraka, and Mahanadi, O Kauravya, and the river Manijala, and
Chakshus, and the river Vardhanika, O thou best of the Bharatas,--these
and many other rivers by thousands and hundreds, all full of sacred
water, are there, O perpetuator of Kuru’s race, from which Vasava draweth
water for showering it as rain. It is impossible to recount the names and
lengths of rivers. All of them are foremost of rivers and sin-cleansing.
As heard by all men there, in that island of Saka, are four sacred
provinces. They are the Mrigas, the Masakas, the Manasas, and the
Mandagas. The Mrigas for the most part are Brahmanas devoted to the
occupations of their order. Amongst the Masakas are virtuous Kshatriyas
granting (unto Brahmanas) every wish (entertained by them). The Manasas,
O king, live by following the duties of the Vaisya order. Having every
wish of theirs gratified, they are also brave and firmly devoted to
virtue and profit. The Mandagas are all brave Sudras of virtuous
behaviour. In these provinces, O monarch, there is no king, no
punishment, no person that deserves to be punished. Conversant with the
dictates of duty they are all engaged in the practice of their respective
duties and protect one another. This much is capable of being said of the
island called Saka. This much also should be listened to about that
island endued with great energy.’”[68]
SECTION XII
“Sanjaya said, ‘O Kauravya, that which is heard about the islands in the
north, I will recount to thee, O Great king. Listen to me now. (Thither
in the north) is the ocean whose waters are clarified butter. Then is the
ocean whose waters are curds. Next cometh the ocean whose waters are
wine, and then is another ocean of water. The islands, O king, are double
in area of one another as they proceed further and further towards the
north. And they are surrounded, O king, by these oceans.[69] In the
island that is in the middle, there is a large mountain called Goura made
of red arsenic; on the western island, O king, is the mountain Krishna
that is the favourite (abode) of Narayana. There Kesava guardeth
celestial gems (in profusion), and thence, inclined to grace, he
bestoweth happiness on creatures. Along with the kingdoms there, O king,
the (celestial) clump of Kusa grass in Kusadwipa, and the Salmali tree in
the island of Salmalika, are adored. In the Krauncha island also, the
mountain called Maha-krauncha that is a mine of all kinds of gems is, O
king, always adored by all the four orders of men. (There), O monarch, is
the mountain called Gomanta that is huge and consists of all kinds of
metals, and whereon always resideth, mingling with those that have been
emancipated, the puissant Narayana, otherwise called Hari, graced with
prosperity and possessed of eyes like lotus leaves. In Kusadwipa, O king
of kings, there is another mountain variegated with corals and called
after the name of that island itself. This mountain is inaccessible and
made of gold. Possessed of great splendour, O Kauravya, there is a third
mountain there that is called Sumida. The sixth is called Harigiri. These
are the six principal mountains. The intervening spaces between one
another of these six mountains increaseth in the ratio of one to two as
they proceed further and further towards the north. The first Varsha is
called Audhido; the second is Venumandala; the third is called Suratha;
the fourth is known by the name of Kamvala; the fifth Varsha is called
Dhritimat; and the sixth is named Prabhakara; the seventh Varsha is
called Kapila. These are the seven successive Varshas. In these, gods and
Gandharvas, and other creatures of the universe, sport and take delight.
In these Varshas the inhabitants never die. There, O king, are no
robbers, nor any tribes of Mlecchas. All the residents are almost white
in complexion, and very delicate, O king.
“‘As regards the rest of the islands, O ruler of men, I will recount all
that hath been heard by me. Listen, O monarch, with an attentive mind. In
the Krauncha island, O great king, there is a large mountain called
Krauncha. Next to Krauncha is Vamanaka; and next to Vamanaka is
Andhakara. And next to Andhakara,[70] O king, is that excellent of
mountains called Mainaka. After Mainaka, O monarch, is that best of
mountains called Govinda; and after Govinda, O king, is the mountain
called Nivida. O multiplier of thy race, the intervening spaces between
one another of these mountains increaseth in the ratio of one to two. I
will now tell thee the countries that lie there. Listen to me as I speak
of them. The region near Krauncha is called Kusala; that near Vamanaka is
Manonuga. The region next to Manonuga, O perpetuator of Kuru’s race, is
called Ushna. After Ushna is Pravaraka; and after Pravaraka is
Andhakaraka. The country after Andhakaraka is named Munidesa. After
Munidesa the region is called Dundubhiswana teeming with Siddhas and
Charanas. The people are almost white in complexion, O king. All these
countries, O monarch, are the habitations of gods and Gandharvas. In (the
island of) Pushkara is a mountain called Pushkara that abounds with
jewels and gems. There always dwelleth the divine Prajapati himself. Him
all the gods and great Rishis always adore with gratifying words and
worship reverently, O king. Diverse gems from Jamvudwipa are used there.
In all these islands, O king, Brahmacharya, truth, and self-control of
the dwellers, as also their health and periods of life, are in the ratio
of one to two as the islands are more and more remote (northwards). O
king, the land in those islands, O Bharata, comprises but one country,
for that is said to be one country in which one religion is met with. The
Supreme Prajapati himself, upraising the rod of chastisement, always
dwelleth there, protecting those islands. He, O monarch, is the king. He
is their source of bliss. He is the father, and he is the grand-father.
He it is, O best of men, that protecteth all creatures there, mobile or
immobile. Cooked food, O Kauravya, cometh there of itself and the
creatures eat it daily, O mighty-armed one. After these regions is seen a
habitation of the name of Sama. It is of a starry-shape having four
corners, and it hath, O king, thirty-three mandalas. There dwell, O
Kauravya, four princely elephants adored by all.[71] They are, O best of
the Bharatas, Vamana, and Airavata, and another, and also Supratika.[72]
O king, with rent cheeks and mouth, I do not venture to calculate the
proportions of these four elephants.[73] Their length, breadth and
thickness have for ever remained unascertained. There in those regions, O
king, winds blow irregularly from all directions.[74] These are seized by
those elephants with the tips of their trunks which are of the complexion
of the lotus and endued with great splendour and capable of drawing up
everything in their way. And soon enough after seizing them they then
always let them out. The winds, O king, thus let out by those respiring
elephants, come over the Earth and in consequence thereof creatures draw
breath and live.’
“Dhritarashtra said,--‘Thou hast, O Sanjaya, told me everything about the
first subject very elaborately. Thou hast also indicated the positions of
the islands. Tell now, O Sanjaya, about what remains.’
“Sanjaya said,--‘Indeed, O great king, the islands have all been
described to thee. Listen now to what I truly say about the heavenly
bodies and about Swarbhanu, O chief of the Kauravas, as regards its
dimensions. It is heard, O king, that the planet Swarbhanu is globular.
Its diameter is twelve thousand Yojanas, and its circumference, because
it is very large, is forty-two thousand Yojanas, O sinless one,[75] as
said by the learned of olden times. The diameter of the moon, O king, is
stated to be eleven thousand Yojanas. Its circumference, O chief of the
Kurus, is stated to be thirty-eight thousand nine hundred Yojanas of the
illustrious planet of cool rays. It hath been heard that the diameter of
the beneficent, fast going and light-giving Sun, O thou of Kuru’s race,
is ten thousand Yojanas, and his circumference, O king, is thirty-five
thousand eight hundred miles, in consequence of his largeness, O sinless
one. These are the dimensions reckoned here, O Bharata, of Arka. The
planet Rahu, in consequence of his greater bulk, envelops both the Sun
and the Moon in due times. I tell thee this in brief. With the eye of
science, O great king, I have now told thee all that thou hadst asked.
Let peace be thine. I have now told thee about the construction of the
universe as indicated in the Shastras. Therefore, O Kauravya, pacify thy
son Duryodhana.[76]’
“Having listened to this charming Bhumi Parva, O chief of the Bharatas, a
Kshatriya becometh endued with prosperity, obtaineth fruition of all his
desires, and winneth the approbation of the righteous.[77] The king who
listeneth to this on days of the full-moon or the new-moon, carefully
observing vows all the while, hath the period of his life, his fame and
energy, all enhanced. His (deceased) sires and grandsires become
gratified. Thou hast now heard of all the merits that flow from this
Varsha of Bharata where we now are!”
SECTION XIII
(Bhagavat-Gita Parva)
Vaisampayana said,--“Possessing a knowledge of the past, the present and
the future, and seeing all things as if present before his eyes, the
learned son of Gavalgana, O Bharata, coming quickly from the field of
battle, and rushing with grief (into the court) represented unto
Dhritarashtra who was plunged in thought that Bhishma the grandsire of
the Bharatas had been slain.”
“Sanjaya said,--‘I am Sanjaya, O great king. I bow to thee, O bull of
Bharata’s race. Bhishma, the son of Santanu and the grandsire of the
Bharatas, hath been slain. That foremost of all warriors, that grandsire
of the Bharatas, hath been slain. That foremost of all warriors, that
embodied energy of all bowmen, that grandsire of the Kurus lieth to-day
on a bed of arrows. That Bhishma, O king, relying on whose energy thy son
had been engaged in that match at dice, now lieth on the field of battle
slain by Sikhandin. That mighty car-warrior who on a single car had
vanquished in terrific combat at the city of Kasi all the kings of the
Earth mustered together, he who had fearlessly fought in battle with
Rama, the son of Jamadagni, he whom Jamadagni’s son could not slay, oh,
even hath he been to-day slain by Sikhandin. Resembling the great Indra
himself in bravery, and Himavat in firmness, like unto the ocean itself
in gravity, and the Earth herself in patience, that invincible warrior
having arrows for his teeth, that bow for his mouth, and the sword for
his tongue, that lion among men, hath to-day been slain by the prince of
Panchala. That slayer of heroes, beholding whom when addrest for battle
the mighty army of the Pandavas, unmanned by fear, used to tremble like a
herd of kine when beholding a lion, alas, having protected that army (of
thine) for ten nights and having achieved feats exceedingly difficult of
accomplishment, hath set like the Sun.[78] He who like Sakra himself,
scattering arrows in thousands with the utmost composure, daily slew ten
thousand warriors for ten days, even he slain (by the enemy), lieth,
though he deserveth it not, on the bare ground like a (mighty) tree
broken by the wind, in consequence, O king, of thy evil counsels, O
Bharata.’”
SECTION XIV
“Dhritarashtra said,--‘How hath Bhishma, that bull among the Kurus, been
slain by Sikhandin? How did my father, who resembled Vasava himself, fall
down from his car? What became of my sons, O Sanjaya, when they were
deprived of the mighty Bhishma who was like unto a celestial, and who led
life of Brahmacharya for the sake of his father?[79] Upon the fall of
that tiger among men who was endued with great wisdom, great capacity for
exertion, great might and great energy, how did our warriors feel?
Hearing that bull amongst the Kurus, that foremost of men, that
unwavering hero is slain, great is the grief that pierceth my heart.
While advancing (against the foe), who followed him and who proceeded
ahead? Who stayed by his side? Who proceeded with him? What brave
combatants followed behind (protecting his rear) that tiger among
car-warriors, that wonderful archer, that bull among Kshatriyas, while he
penetrated into the divisions of the foe?[80] While seizing the hostile
ranks, what warriors opposed that slayer of foes resembling the luminary
of thousand rays, who spreading terror among the foe destroyed their
ranks like the Sun destroying darkness, and who achieved in battle
amongst the ranks of Pandu’s sons feats exceedingly difficult of
accomplishment? How, indeed, O Sanjaya, did the Pandavas oppose in battle
the son of Santanu, that accomplished and invincible warrior when he
approached them smiting? Slaughtering the (hostile) ranks, having arrows
for his teeth, and full of energy, with the bow for his wide-open mouth,
and with the terrible sword for his tongue, and invincible, a very tiger
among men, endued with modesty, and never before vanquished, alas, how
did Kunti’s son overthrow in battle that unconquered one, undeserving as
he was of such a fate,[81]--that fierce bowman shooting fierce shafts,
stationed on his excellent car, and plucking off the heads of foes (from
their bodies)--that warrior, irresistible as the Yuga-fire, beholding
whom addrest for battle the great army of the Pandavas always used to
waver? Mangling the hostile troops for ten nights, alas, that slayer of
ranks hath set like the Sun, having achieved feats difficult of
achievement. He who, scattering like Sakra himself and inexhaustible
shower of arrows, slew in battle a hundred millions of warriors in ten
days, that scion of Bharata’s race, now lieth, although he deserveth it
not, on the bare ground, in the field of battle, deprived of life, a
mighty tree uprooted by the winds, as a result of my evil counsels!
Beholding Santanu’s son Bhishma of terrible prowess, how indeed, could
the army of the Pandavas[82] succeed in smiting him there? How did the
sons of Pandu battle with Bhishma? How is it, O Sanjaya, that Bhishma
could not conquer when Drona liveth? When Kripa, again, was near him, and
Drona’s son (Aswatthaman) also, how could Bhishma, that foremost of
smiters be slain? How could Bhishma who was reckoned as an Atiratha and
who could not be resisted by the very gods, be slain in battle by
Sikhandin, the prince of Panchala? He, who always regarded himself as the
equal of the mighty son of Jamadagni in battle, he whom Jamadagni’s son
himself could not vanquish, he who resembled Indra himself in
prowess,--alas, O Sanjaya, tell me how that hero, Bhishma, born in the
race of Maharathas, was slain in battle, for without knowing all the
particulars I cannot regain my equanimity. What great bowmen of my army,
O Sanjaya, did not desert that hero of unfading glory? What heroic
warriors, again, at Duryodhana’s command, stood around that hero (for
protecting him)? When all the Pandavas placing Sikhandin in their van
advanced against Bhishma, did not all the Kurus,[83] O Sanjaya, stay by
the side of that hero of unfading prowess? Hard as my heart is, surely it
must be made of adamant, for it breaketh not on hearing the death of that
tiger among men, viz., Bhishma! In that irresistible bull of Bharata’s
race, were truth, and intelligence, and policy, to an immeasurable
extent. Alas, how was he slain in battle? Like unto a mighty cloud of
high altitude, having the twang of his bowstring for its roar, his arrows
for its rain-drops, and the sound of his bow for its thunder, that hero
showering his shafts on Kunti’s sons with the Panchalas and the Srinjayas
on their side, smote hostile car-warriors like the slayer of Vala smiting
the Danavas. Who were the heroes that resisted, like the bank resisting
the surging sea, that chastiser of foes, who was a terrible ocean of
arrows and weapons, an ocean in which shafts were the irresistible
crocodiles and bows were the waves, an ocean that was inexhaustible,
without an island, agitated and without a raft to cross it, in which
maces and swords were like sharks and steeds and elephants like eddies,
and foot-soldiers like fishes in abundance, and the sound of conches and
drums like its roar, and ocean that swallowed horses and elephants and
foot-soldiers quickly, an ocean that devoured hostile heroes and that
seethed with wrath and energy which constituted its Yadava-fire?[84] When
for Duryodhana’s good, that slayer of foes, Bhishma, achieved (terrible)
feats in battle, who were then in his van? Who were they that protected
the right wheel of that warrior of immeasurable energy? Who were they
that, mustering patience and energy, resisted hostile heroes from his
rear? Who stationed themselves in his near front for protecting him? Who
were those heroes that protected the fore-wheel of that brave warrior
while he battled (with the foe)? Who were they that stationing themselves
by his left wheel smote the Srinjayas? Who were they that protected the
irresistible advance ranks of his van? Who protected the wings of that
warrior who hath made the last painful journey? And who, O Sanjaya,
fought with hostile heroes in the general engagement? If he was protected
by (our) heroes, and if they were protected by him, why could he not
then speedily vanquish in battle the army of the Pandavas, invincible
though it be? Indeed, O Sanjaya, how could the Pandavas succeed even in
striking Bhishma who was like Parameshti himself, that Lord and creator
of all creatures?[85] Thou tellest me, O Sanjaya, if the disappearance of
that Bhishma, that tiger among men, who was our refuge and relying upon
whom the Kurus were fighting with their foes, that warrior of mighty
strength relying on whose energy my son had never reckoned the Pandavas,
alas, how hath he been slain by the enemy?[86] In days of yore, all the
gods while engaged in slaying the Danavas, sought the aid of that
invincible warrior, viz., my father of high vows. That foremost of sons
endued with great energy, on whose birth the world-renowned Santanu
abandoned all grief, melancholy, and sorrows, how canst thou tell me, O
Sanjaya, that that celebrated hero, that great refuge of all, that wise
and holy personage who was devoted to the duties of his order and
conversant with the truths of the Vedas and their branches, hath been
slain? Accomplished in every weapon and endued with humility, gentle and
with passions under full control, and possessed of great energy as he
was, alas, hearing that son of Santanu slain I regard the rest of my army
as already slain. In my judgment, unrighteousness hath now become
stronger than righteousness, for the sons of Pandu desire sovereignty
even by killing their venerable superior! In days of yore, Jamadagni’s
son Rama, who was acquainted with every weapon and whom none excelled,
when addrest for battle on behalf of Amva, was vanquished by Bhishma in
combat. Thou tellest me that that Bhishma, who was the foremost of all
warriors and who resembled Indra himself in the feats he achieved, hath
been slain. What can be a greater grief to me than this? Endued with
great intelligence, he that was not slain even by that slayer of hostile
heroes, that Rama, the son of Jamadagni, who defeated in battle crowds of
Kshatriyas repeatedly, he hath now been slain by Sikhandin. Without
doubt, Drupada’s son Sikhandin, therefore who hath slain in battle that
bull of Bharata’s race, that hero acquainted with the highest weapons,
that brave and accomplished warrior conversant with every weapon, is
superior in energy, prowess, and might to the invincible Vargava endued
with the highest energy. In that encounter of arms who were the heroes
that followed that slayer of foes? Tell me how the battle was fought
between Bhishma and the Pandavas. The army of my son, O Sanjaya, reft of
its hero, is like an unprotected woman. Indeed, that army of mine is like
a panic-struck herd of kine reft of its herdsman. He in whom resided
prowess superior to that of every one, when he was laid low on the field
of battle, what was the state of mind of my army? What power is there, O
Sanjaya, in our life, when we have caused our father of mighty energy,
that foremost of righteous men in the world, to be slain? Like a person
desirous of crossing the sea when he beholds the boat sunk in fathomless
waters, alas, my sons, I ween, are bitterly weeping from grief on
Bhishma’s death. My heart, O Sanjaya, is surely made of adamant, for it
rendeth not even after hearing the death of Bhishma, that tiger among
men. That bull among men in whom were weapons, intelligence, and policy,
to an immeasurable extent, how, alas, hath that invincible warrior been
slain in battle? Neither in consequence of weapons nor of courage, nor of
ascetic merit, nor of intelligence, nor of firmness, nor of gift, can a
man free himself from death. Indeed, time, endued with great energy, is
incapable of being transgressed by anything in the world, when thou
tellest me, O Sanjaya, that Santanu’s son Bhishma is dead. Burning with
grief on account of my sons, in fact, overwhelmed with great sorrow, I
had hoped for relief from Bhishma, the son of Santanu. When he beheld
Santanu’s son, O Sanjaya, lying on earth like the Sun (dropped from the
firmament), what else was made by Duryodhana as his refuge? O Sanjaya,
reflecting with the aid of my understanding, I do not see what the end
will be of the kings belonging to my side and that of the enemy and now
mustered in the opposing ranks of battle. Alas, cruel are the duties of
the Kshatriya order as laid down by the Rishis, since the Pandavas are
desirous of sovereignty by even compassing the death of Santanu’s son,
and we also are desirous of sovereignty by offering up that hero of high
vows as a sacrifice.[87] The sons of Pritha, as also my sons, are all in
the observance of Kshatriya duties. They, therefore, incur no sin (by
doing) this. Even a righteous person should do this, O Sanjaya, when
direful calamities come. The display of prowess and the exhibition of the
utmost might have been laid down among the duties of the Kshatriyas.
“‘How, indeed, did the sons of Pandu oppose my father Bhishma, the son of
Santanu, that unvanquished hero endued with modesty, while he was engaged
in destroying the hostile ranks? How were the troops arrayed, and how did
he battle with high-souled foes? How, O Sanjaya, was my father Bhishma
slain by the enemy? Duryodhana and Karna and the deceitful Sakuni, the
son of Suvala, and Dussasana also,--what did they say when Bhishma was
slain? Thither where the dice-board is constituted by the bodies of men,
elephants, and steeds, and where arrows and javelins and large swords
and bearded darts from the dice, entering that frightful mansion of
destructive battle’s play, who were those wretched gamblers,--those bulls
among men,--that gambled, making their very lives the frightful stakes?
Who won, who were vanquished, who cast the dice successfully, and who
have been slain, besides Bhishma, the son of Santanu? Tell me all, O
Sanjaya, for peace cannot be mine, hearing that Devavrata hath been
slain,--that father of mine, of terrible deeds, that ornament of battle,
viz., Bhishma! Keen anguish has penetrated my heart, born of the thought
that all my children would die. Thou makest that grief of mine blaze
forth, O Sanjaya, like fire by pouring clarified butter on it. My sons,
I ween, are even now grieving, beholding Bhishma slain,--Bhishma
celebrated in all worlds and who had taken upon himself a heavy burden. I
will listen to all those sorrows arising from Duryodhana’s act.
Therefore, tell me, O Sanjaya, everything that happened
there,--everything that happened in the battle, born of the folly of my
wicked son. Ill-ordered or well-ordered, tell me everything, O Sanjaya.
Whatever was achieved with the aid of energy in the battle by Bhishma
desirous of victory,--by that warrior accomplished in arms,--tell me all
fully and in detail. How, in fact, the battle took place between the
armies of the Kurus and the manner in which each happened.’”
SECTION XV
Sanjaya said,--“Deserving as thou art, this question is, indeed, worthy
of thee, O great king. It behoveth thee not, however, to impute this
fault to Duryodhana. The man who incurreth evil as the consequence of his
own misconduct, should not attribute that misconduct to others. O great
king, the man that doth every kind of injury to other men, deserveth to
be slain by all men in consequence of those censurable deeds of his. The
Pandavas unacquainted with the ways of wickedness had, for a long time,
with their friends and counsellors, looking up to thy face, borne the
injuries (done to them) and forgiven them, dwelling in the woods.
“Of steeds and elephants and kings of immeasurable energy that which hath
been seen by the aid of Yoga-power, hear, O lord of earth, and do not set
thy heart on sorrow. All this was pre-destined, O king. Having bowed down
to thy father, that (wise and high-souled[88]) son of Parasara, through
whose grace, (through whose boon bestowed on me,) I have obtained
excellent and celestial apprehension, sight beyond the range of the
visual sense, and hearing, O king, from great distance, knowledge of
other people’s hearts and also of the past and the future, a knowledge
also of the origin of all persons transgressing the ordinances,[89] the
delightful power of coursing through the skies, and untouchableness by
weapons in battles, listen to me in detail as I recite the romantic and
highly wonderful battle that happened between the Bharatas, a battle that
makes one’s hair stand on end.
“When the combatants were arrayed according to rule and when they were
addrest for battle, Duryodhana, O king, said these words to Dussasana,--‘O
Dussasana, let cars be speedily directed for the protection of Bhishma,
and do thou speedily urge all our divisions (to advance). That hath now
come to me of which I had been thinking for a series of years, viz., the
meeting of the Pandavas and the Kurus at the head of their respective
troops. I do not think that there is any act more important (for us) in
this battle than the protecting of Bhishma. If protected he will slay the
Pandavas, the Somakas, and the Srinjayas. That warrior of pure soul
said,--“I will not slay Sikhandin. It is heard that he was a female
before. For this reason he should be renounced by me in battle.” For this,
Bhishma should be particularly protected. Let all my warriors take up
their positions, resolved to slay Sikhandin. Let also all the troops from
the east, the west, the south, and the north, accomplished in every kind
of weapon, protect the grandsire. Even the lion of mighty strength, if
left unprotected may be slain by the wolf. Let us not, therefore, cause
Bhishma to be slain by Sikhandin like the lion slain by the jackal.
Yudhamanyu protects the left wheel, and Uttamauja protects the right
wheel of Phalguni. Protected by those two, Phalguni himself protects
Sikhandin. O Dussasana, act in such a way that Sikhandin who is protected
by Phalguni and whom Bhishma will renounce, may not slay Ganga’s son.’”
SECTION XVI
Sanjaya said,--“When the night had passed away, loud became the noise
made by the kings, all exclaiming, ‘Array! Array!’ With the blare of
conches and the sound of drums that resembled leonine roars, O Bharata,
with the neigh of steeds, and the clatter of car-wheels, with the noise
of obstreperous elephants and the shouts, clapping of arm-pits, and cries
of roaring combatants, the din caused everywhere was very great. The
large armies of the Kurus and the Pandavas, O king, rising at sunrise,
completed all their arrangements. Then when the Sun rose, the fierce
weapons of attack and defence and the coats of mail of both thy sons and
the Pandavas, and the large and splendid armies of both sides, became
fully visible. There elephants and cars, adorned with gold, looked
resplendent like clouds mingled with lightning. The ranks of cars,
standing in profusion, looked like cities. And thy father, stationed
there, shone brilliantly, like the full moon. And the warriors armed with
bows and swords and scimitars and maces, javelins and lances and bright
weapons of diverse kinds, took up their positions in their (respective)
ranks. And resplendent standards were seen, set up by thousands, of
diverse forms, belonging to both ourselves and the foe. And made of gold
and decked with gems and blazing like fire, those banners in thousands
endued with great effulgence, looked beautiful like heroic combatants
cased in mail gazed at those standards, longing for battle.[90] And many
foremost of men, with eyes large as those of bulls endued with quivers,
and with hands cased in leathern fences, stood at the heads of their
divisions, with their bright weapons upraised. And Suvala’s son Sakuni,
and Salya, Jayadratha and the two princes of Avanti named Vinda and
Anuvinda, and the Kekaya brothers, and Sudakshina the ruler of the
Kamvojas and Srutayudha the ruler of the Kalingas, and king Jayatsena,
and Vrihadvala the ruler of the Kosalas, and Kritavarman of Satwata’s
race,--these ten tigers among men, endued with great bravery and
possessing arms that looked like maces,--these performers of sacrifices
with plentiful gifts (to Brahmanas), stood each at the head of an
Akshauhini of troops. These and many other kings and princes, mighty
car-warriors conversant with policy, obedient to the commands of
Duryodhana, all cased in mail, were seen stationed in their respective
divisions. All of them, cased in black deer-skins, endued with great
strength, accomplished in battle, and cheerfully prepared, for
Duryodhana’s sake, to ascend to the region of Brahma,[91] stood there
commanding ten efficient Akshauhinis. The eleventh great division of the
Kauravas, consisting of the Dhartarashtra troops, stood in advance of the
whole army. There in the van of that division was Santanu’s son. With his
white head-gear, white umbrella, and white mail, O monarch, we beheld
Bhishma of unfailing prowess look like the risen moon. His standard
bearing the device of a palmyra of gold himself stationed on a car made
of silver, both the Kurus and the Pandavas beheld that hero looking like
the moon encircled by white clouds. The great bowmen amongst the
Srinjayas headed by Dhrishtadyumna, (beholding Bhishma) looked like
little animals when they would behold a mighty yawning lion. Indeed, all
the combatants headed by Dhrishtadyumna repeatedly trembled in fear.
These, O king, were the eleven splendid divisions of thy army. So also
the seven divisions belonging to the Pandavas were protected by foremost
of men. Indeed, the two armies facing each other looked like two oceans
at the end of the Yuga agitated by fierce Makaras, and abounding with
huge crocodiles. Never before, O king, did we see or hear of two such
armies encountering each other like these of the Kauravas.”
SECTION XVII
Sanjaya said,--“Just as the holy Krishna-Dwaipayana Vyasa had said, in
that very manner the kings of the Earth, mustered together, came to the
encounter. On that day on which the battle commenced Soma approached the
region of Pitris.[92] The seven large planets, as they appeared in the
firmament, all looked blazing like fire.[93] The Sun, when he rose,
seemed to be divided in twain. Besides, that luminary, as it appeared in
the firmament, seemed to blaze forth in flames.[94] Carnivorous jackals
and crows, expecting dead bodies to feast upon, began to utter fierce
cries from all directions that seemed to be ablaze. Every day the old
grandsire of the Kurus, and the son of Bharadwaja, rising from bed in the
morning, with concentrated mind, said,--‘Victory to the sons of
Pandu’--while those chastisers of foes used (at the same time) yet to
fight for thy sake according to the pledge they had given. Thy father
Devavrata, fully conversant with every duty, summoning all the kings,
said these words (unto them). ‘Ye Kshatriyas, this broad door is open to
you for entering heaven. Go ye through it to the region of Sakra and
Brahman. The Rishis of olden times have showed you this eternal path.[95]
Honour ye yourselves by engaging in battle with attentive minds. Nabhaga,
and Yayati, and Mandhatri, and Nahusa, and Nriga, were crowned with
success and obtained the highest region of bliss by feats like these. To
die of disease at home is sin for a Kshatriya. The death he meets with in
battle is his eternal duty.’--Thus addressed, O bull of Bharata’s race,
by Bhishma, the kings, looking beautiful in their excellent cars,
proceeded to the heads of their respective divisions. Only Vikartana’s
son Karna, with his friends and relatives, O bull of Bharata’s race, laid
aside his weapons in battle for the sake of Bhishma. Without Karna then,
thy sons and all the kings on thy side proceeded, making the ten points
of the horizon resound with their leonine roars. And their divisions
shone brightly, O king, with white umbrellas, banners, standards,
elephants, steeds, cars, and foot-soldiers. And the Earth was agitated
with the sounds of drums and tabors and cymbals, and the clatter of
car-wheels. And the mighty car-warriors, decked with their bracelets and
armlets of gold and with their bows (variegated with gold), looked
resplendent like hills of fire. And with his large palmyra-standard
decked with five stars, Bhishma, the generalissimo of the Kuru army,[96]
looked like the resplendent Sun himself. Those mighty bowmen of royal
birth, O bull of Bharata’s race, that were on thy side, all took up their
positions, O king, as Santanu’s son ordered. (King) Saivya of the country
of the Govasanas, accompanied by all the monarchs, went out on a princely
elephant worthy of royal use and graced with a banner on its back. And
Aswatthaman, of the complexion of the lotus, went out ready for every
emergency, stationing himself at the very head of all the divisions, with
his standard bearing the device of the lion’s tail. And Srutayudha and
Chitrasena and Purumitra and Vivinsati, and Salya and Bhurisravas, and
that mighty car-warrior Vikarna,--these seven mighty bowmen on their
carts and cased in excellent mail, followed Drona’s son behind but in
advance of Bhishma. The tall standards of these warriors, made of gold,
beautifully set up for adorning their excellent cars, looked highly
resplendent. The standard of Drona, the foremost of preceptors, bore the
device of a golden altar decked with a water-pot and the figure of a bow.
The standard of Duryodhana guiding many hundreds and thousands of
divisions bore the device of an elephant worked in gems. Paurava and the
ruler of the Kalingas, and Salya, these Rathas took up their position in
Duryodhana’s van. On a costly car with his standard bearing the device of
a bull, and guiding the very van (of his division), the ruler of the
Magadhas marched against the foe.[97] That large force of the Easterners
looking like the fleecy clouds of autumn[98] was (besides) protected by
the chief of the Angas (Karna’s son Vrishaketu) and Kripa endued with
great energy. Stationing himself in the van of his division with his
beautiful standard of silver bearing the device of the boar, the famous
Jayadratha looked highly resplendent. A hundred thousand cars, eight
thousand elephants, and sixty thousand cavalry were under his
command.[99] Commanded by the royal chief of the Sindhus, that large
division occupying the very van (of the army) and abounding with untold
cars, elephants, and steeds, looked magnificent. With sixty thousand cars
and ten thousand elephants, the ruler of the Kalingas, accompanied by
Ketumat, went out. His huge elephants, looking like hills, and adorned
with Yantras,[100] lances, quivers and standards, looked exceedingly
beautiful. And the ruler of the Kalingas, with his tall standard
effulgent as fire, with his white umbrella, and golden cuirass, and
Chamaras (wherewith he was fanned), shone brilliantly. And Ketumat also,
riding on an elephant with a highly excellent and beautiful hook, was
stationed in battle, O King, like the Sun in the midst of (black) clouds.
And king Bhagadatta, blazing with energy and riding on that elephant of
his, went out like the wielder of the thunder. And the two princes of
Avanti named Vinda and Anuvinda, who were regarded as equal to
Bhagadatta, followed Ketumat, riding on the necks of their elephants.
And, O king, arrayed by Drona and the royal son of Santanu, and Drona’s
son, and Valhika, and Kripa, the (Kaurava) Vyuha[101] consisting of many
divisions of cars was such that the elephants formed its body; the kings,
its head; and the steeds, its wings. With face towards all sides, that
fierce Vyuha seemed to smile and ready to spring (upon the foe).”
SECTION XVIII
Sanjaya said,--“Soon after, O king, a loud uproar, causing the heart to
tremble was heard, made by the combatants ready for the fight. Indeed,
with the sounds of conches and drums, the grunts of elephants, and the
clatter of car-wheels, the Earth seemed to rend in twain. And soon the
welkin and the whole Earth was filled with the neigh of chargers and the
shouts of combatants. O irresistible one, the troops of thy sons and of
the Pandavas both trembled when they encountered each other. There (on
the field of battle) elephants and cars, decked in gold, looked beautiful
like clouds decked with lightning. And standards of diverse forms, O
king, belonging to the combatants on thy side, and adorned with golden
rings, looked resplendent like fire. And those standards of thy side and
theirs, resembled, O Bharata, the banners of Indra in his celestial
mansions. And the heroic warriors all accoutred and cased in golden coats
of mail endued with the effulgence of the blazing Sun, themselves looked
like blazing fire or the Sun. All the foremost warriors amongst the
Kurus, O king, with excellent bows, and weapons upraised (for striking),
with leathern fences on their hands, and with standards,--those mighty
bowmen, of eyes large as those of bulls, all placed themselves at the
heads of their (respective) divisions. And these amongst thy sons, O
king, protected Bhishma from behind, viz.. Dussasana, and Durvishaha, and
Durmukha, and Dussaha and Vivinsati, and Chitrasena, and that mighty
car-warrior Vikarna. And amongst them were Satyavrata, and Purumitra, and
Jaya, and Bhurisravas, and Sala. And twenty thousand car-warriors
followed them. The Abhishahas, the Surasenas, the Sivis, and the Vasatis,
the Salyas, the Matsyas, the Amvashtas, the Trigartas, and the Kekayas,
the Sauviras, the Kitavas, and the dwellers of the Eastern, Western, and
the Northern countries,--these twelve brave races were resolved to fight
reckless of their lives. And these protected the grandsire with a
multitudinous array of cars. And with a division that consisted of ten
thousand active elephants, the king of Magadha followed that large car
division. They that protected the wheels of the cars and they that
protected the elephants, numbered full six millions. And the
foot-soldiers that marched in advance (of the army), armed with bows,
swords, and shields, numbered many hundreds of thousands. And they fought
also using their nails and bearded darts. And the ten and one Akshauhinis
of thy son, O Bharata, looked, O mighty king, like Ganga separated from
Yamuna.[102]”
SECTION XIX
Dhritarashtra said,--“Beholding our ten and one Akshauhinis arrayed in
order of battle, how did Yudhishthira, the son of Pandu, make his
counter-array with his forces smaller in number? How did Kunti’s son, O
Sanjaya, form his counter-array against that Bhishma who was acquainted
with all kinds of arrays, viz., human, celestial, Gandharva, and Asura?”
Sanjaya said,--“Seeing the Dhritarashtra divisions arrayed in order of
battle, Pandu’s son of virtuous soul, king Yudhishthira the just,
addressed Dhananjaya, saying,--‘Men are informed from the words of that
great Rishi Vrihaspati that the few must be made to fight by condensing
them, while the many may be extended according to pleasure. In encounters
of the few with the many, the array to be formed should be the
needle-mouthed one. Our troops compared with the enemy’s are few. Keeping
in view this precept of the great Rishi, array our troops, O son of
Pandu.’ Hearing this, that son of Pandu answered king Yudhishthira the
just, saying,--‘That immovable array known by the name of Vajra, which was
designed by the wielder of the thunder-bolt,--that invincible array is
the one that I will make for thee, O best of kings. He who is like the
bursting tempest, he who is incapable of being borne in battle by the
foe, that Bhima the foremost of smiters, will fight at our head. That
foremost of men, conversant with all the appliances of battle, becoming
our leader, will fight in the van, crushing the energy of the foe. That
foremost of smiters, viz., Bhima, beholding whom all the hostile warriors
headed by Duryodhana will retreat in panic like smaller animals beholding
the lion, all of us, our fears dispelled, will seek his shelter as if he
were a wall, like the celestial seeking the shelter of Indra. The man
breathes not in the world who would bear to cast his eyes upon that bull
among men, Vrikodara of fierce deeds, when he is angry.’--Having said
this, Dhananjaya of mighty arms did as he said. And Phalguni, quickly
disposing his troops in battle-array, proceeded (against the foe). And
the mighty army of the Pandavas beholding the Kuru army move, looked like
the full, immovable, and quickly rolling[103] current of Ganga. And
Bhimasena, and Dhrishtadyumna endued with great energy, and Nakula, and
Sahadeva, and king Dhrishtaketu, became the leaders of that force. And
king Virata, surrounded by an Akshauhini of troops and accompanied by his
brothers and sons, marched in their rear, protecting them from behind.
The two sons of Madri, both endued with great effulgence, became the
protectors of Bhima’s wheels; while the (five) sons of Draupadi and the
son of Subhadra all endued with great activity, protected (Bhima) from
behind. And that mighty car-warrior, Dhrishtadyumna, the prince of
Panchala, with those bravest of combatants and the foremost of
car-warriors, viz., the Prabhadrakas, protected those princes from
behind. And behind him was Sikhandin who (in his turn) was protected by
Arjuna, and who, O bull of Bharata’s race, advanced with concentrated
attention for the destruction of Bhishma. Behind Arjuna was Yuyudhana of
mighty strength; and the two princes of Panchala, viz., Yudhamanyu and
Uttamaujas, became protectors of Arjuna’s wheels, along with the Kekaya
brothers, and Dhrishtaketu, and Chekitana of great valour--This
Bhimasena, wielding his mace made of the hardest metal, and moving (on
the field of battle) with fierce speed, can dry up the very ocean. And
there also stay, with their counsellors looking on him, O king, the
children[104] of Dhritarashtra.--Even this, O monarch, was what Vibhatsu
said, pointing out the mighty Bhimasena (to Yudhishthira).[105] And while
Partha was saying so, all the troops, O Bharata, worshipped him on the
field of battle with gratulatory words. King Yudhishthira, the son of
Kunti, took up his position in the centre of his army, surrounded by huge
and furious elephants resembling moving hills. The high-souled Yajnasena,
the king of the Panchalas, endued with great prowess, stationed himself
behind Virata with an Akshauhini of troops for the sake of the Pandavas.
And on the cars of those kings, O monarch, were tall standards bearing
diverse devices, decked with excellent ornaments of gold, and endued with
the effulgence of the Sun and the Moon. Causing those kings to move and
make space for him, that mighty car-warrior Dhrishtadyumna, accompanied
by his brothers and sons protected Yudhishthira from behind. Transcending
the huge standards on all the cars on thy side and that of the enemy, was
the one gigantic ape on Arjuna’s car. Foot-soldiers, by many hundreds of
thousands, and armed with swords, spears, and scimitars, proceeded ahead
for protecting Bhimasena. And ten thousand elephants with (temporal)
juice trickling down their cheek and mouth, and resembling (on that
account) showering clouds,[106] endued with great courage, blazing with
golden armour, huge hills, costly, and emitting the fragrance of lotuses,
followed the king behind like moving mountains.[107] And the high-souled
and invincible Bhimasena, whirling his fierce mace that resembled a
parigha[108] seemed to crush the large army (of thy son). Incapable of
being looked at like the Sun himself, and scorching as it were, the
hostile army (like fire), none of the combatants could bear to even look
at him from any near point. And this array, fearless and having its face
turned towards all sides called Vajra, having bows for its lightning
sign,[109] and extremely fierce, was protected by the wielder of Gandiva.
Disposing their troops in this counter-array against thy army, the
Pandavas waited for battle. And protected by the Pandavas, that array
became invincible in the world of men.
“And as (both) the armies stood at dawn of day waiting for sunrise, a
wind began to blow with drops of water (falling), and although there were
no clouds, the roll of thunder was heard. And dry winds began to blow all
around, bearing a shower of pointed pebbles along the ground. And
thick dust arose, covering the world with darkness. And large meteors
began to fall east-wards, O bull of Bharata’s race, and striking against
the rising Sun, broke in fragments with loud noise. When the troops stood
arrayed, O bull of Bharata’s race, the Sun rose divested of splendour,
and the Earth trembled with a loud sound, and cracked in many places, O
chief of the Bharatas, with loud noise. And the roll of thunder, O king,
was heard frequently on all sides. So thick was the dust that arose that
nothing could be seen. And the tall standards (of the combatants),
furnished with strings of bells, decked with golden ornaments, garlands
of flowers, and rich drapery, graced with banners and resembling the Sun
in splendour, being suddenly shaken by the wind, gave a loud jingling
noise like that of a forest of palmyra trees (when moved by the wind). It
was thus that those tigers among men, the sons of Pandu, ever taking
delight in battle, stood having disposed their troops in counter-array
against the army of thy son, and sucking as it were, the marrow, O bull
of Bharata’s race, of our warriors, and casting their eyes on Bhimasena
stationed at their head, mace in hand.”
SECTION XX
Dhritarashtra said,--“When the Sun rose, O Sanjaya, of my army led by
Bhishma and the Pandava army led by Bhima, which first cheerfully
approached the other, desirous of fight? To which side were the Sun, the
Moon and the wind hostile, and against whom did the beasts of prey utter
inauspicious sounds? Who were those young men, the complexions of whose
faces were cheerful? Tell me all these truly and duly.”
Sanjaya said,--“Both armies, when arrayed, were equally joyful, O king.
Both armies looked equally beautiful, assuming the aspect of blossoming
woods, and both armies were full of elephants, cars and horses. Both
armies were vast and terrible in aspect; and so also, O Bharata, none of
them could bear the other. Both of them were arrayed for conquering the
very heavens, and both of them consisted of excellent persons. The
Kauravas belonging to the Dhritarashtra party stood facing the west,
while the Parthas stood facing the east, addrest for fight. The troops of
the Kauravas looked like the army of the chief of the Danavas, while that
of the Pandavas looked like the army of the celestials. The wind began to
blow from behind the Pandavas (against the face of the Dhartarashtras),
and the beasts of prey began to yell against the Dhartarashtras. The
elephants belonging to thy sons could not bear the strong odour of the
temporal juice emitted by the huge elephants (of the Pandavas). And
Duryodhana rode on an elephant of the complexion of the lotus, with rent
temples, graced with a golden Kaksha (on its back), and cased in an
armour of steel net-work. And he was in the very centre of the Kurus and
was adored by eulogists and bards. And a white umbrella of lunar
effulgence was held over his head graced with a golden chain. Him Sakuni,
the ruler of the Gandharas, followed with mountaineers of Gandhara placed
all around. And the venerable Bhishma was at the head of all the troops,
with a white umbrella held over his head, armed with bow and sword, with
a white headgear, with a white banner (on his car), and with white steeds
(yoked thereto), and altogether looking like a white mountain. In
Bhishma’s division were all the sons of Dhritarashtra, and also Sala who
was a countryman of the Valhikas, and also all those Kshatriyas called
Amvastas, and those called Sindhus, and those also that are called
Sauviras, and the heroic dwellers of the country of the five rivers. And
on a golden car unto which were yoked red steeds, the high-souled Drona,
bow in hand and with never-failing heart, the preceptor of almost all the
kings, remained behind all the troops, protecting them like Indra. And
Saradwat’s son, that fighter in the van,[110] that high-souled and mighty
bowman, called also Gautama, conversant with all modes of warfare,
accompanied by the Sakas, the Kiratas, the Yavanas, and the Pahlavas,
took up his position at the northern point of the army. That large force
which was well protected by mighty car-warriors of the Vrishni and the
Bhoja races, as also by the warriors of Surashtra well-armed and
well-acquainted with the uses of weapons, and which was led by
Kritavarman, proceeded towards the south of the army. Ten thousand cars
of the Samsaptakas who were created for either the death or the fame of
Arjuna, and who, accomplished in arms, intended to follow Arjuna at his
heels[111] all went out as also the brave Trigartas. In thy army, O
Bharata, were a thousand elephants of the foremost fighting powers. Unto
each elephant was assigned a century of cars; unto each car, a hundred
horsemen; unto each horseman, ten bowmen; and unto each bowman ten
combatants armed with sword and shield. Thus, O Bharata, were thy
divisions arrayed by Bhishma. Thy generalissimo Bhishma, the son of
Santanu, as each day dawned, sometimes disposed thy troops in the human
army, sometimes in the celestial, sometimes in the Gandharva, and
sometimes in the Asura. Thronged with a large number of Maharathas, and
roaring like the very ocean, the Dhartarashtra army, arrayed by Bhishma,
stood facing the west for battle. Illimitable as thy army was, O ruler of
men, it looked terrible; but the army of the Pandavas, although it was
not such (in number), yet seemed to me to be very large and invincible
since Kesava and Arjuna were its leader.”
SECTION XXI
Sanjaya said,--“Beholding the vast Dhartarashtra army ready for battle,
king Yudhishthira, the son of Kunti, gave way to grief. Seeing that
impenetrable array formed by Bhishma and regarding it as really
impenetrable, the king became pale and addressed Arjuna, saying,--‘O,
mighty-armed Dhananjaya, how shall we be able to fight in battle with the
Dhartarashtras who have the Grandsire for their (chief) combatant?
Immovable and impenetrable is this array that hath been designed,
according to the rules laid down in the scriptures, by that grinder of
foes, Bhishma, of transcendent glory. With our troops we have become
doubtful (of success), O grinder of foes. How, indeed, will victory be
ours in the face of this mighty array?’--Thus addressed, that slayer of
foes Arjuna answered Yudhishthira, the son of Pritha, who had been plunged
into grief at sight, O king, of thy army, in these words,--‘Hear, O king,
how soldiers that are few in number may vanquish the many that are
possessed of every quality. Thou art without malice; I shall, therefore,
tell thee the means, O king. The Rishi Narada knows it, as also both
Bhishma and Drona. Referring to this means, the Grandsire himself in days
of old on the occasion of the battle between the Gods and the Asuras said
unto Indra and the other celestials.--They that are desirous of victory
do not conquer by might and energy so much as by truth, compassion,
righteousness and energy.[112] Discriminating then between righteousness,
and unrighteousness, and understanding what is meant by covetousness and
having recourse to exertion fight without arrogance, for victory is there
where righteousness is.--For this know, O king, that to us victory is
certain in (this) battle. Indeed, as Narada said,--“There is victory where
Krishna is.”--Victory is inherent to Krishna. Indeed, it followeth
Madhava. And as victory is one of its attributes, so humility is his
another attribute. Govinda is possessed of energy that is infinite. Even
in the midst of immeasurable foes he is without pain. He is the most
eternal of male beings. And there victory is where Krishna is. Even he,
indestructible and of weapons incapable of being baffled, appearing as
Hari in olden days, said in a loud voice unto the Gods and the
Asuras,--“Who amongst you would be victorious?”--Even the conquered who
said.--“With Krishna in the front we will conquer.”[113]--And it was
through Hari’s grace that the three worlds were obtained by the gods
headed by Sakra. I do not, therefore, behold the slightest cause of
sorrow in thee, thee that hast the Sovereign of the Universe and the Lord
himself of the celestials for wishing victory to thyself.’”
SECTION XXII
Sanjaya said,--“Then, O bull of Bharata’s race, king Yudhishthira,
disposing his own troops in counter array against the divisions of
Bhishma, urged them on, saying,--‘The Pandavas have now disposed their
forces in counter array agreeably to what is laid down (in the
scriptures). Ye sinless ones, fight fairly, desirous of (entering) the
highest heaven’.--In the centre (of the Pandava army) was Sikhandin and
his troops, protected by Arjuna. And Dhristadyumna moved in the van,
protected by Bhima. The southern division (of the Pandava army) was
protected. O king, by that mighty bowman, the handsome Yuyudhana, that
foremost combatant of the Satwata race, resembling Indra himself.
Yudhishthira was stationed on a car that was worthy of bearing Mahendra
himself, adorned with an excellent standard, variegated with gold and
gems, and furnished with golden traces (for the steeds), in the midst of
his elephant divisions.[114] His pure white umbrella with ivory handle,
raised over his head, looked exceedingly beautiful; and many great Rishis
walked around the king[115] uttering words in his praise. And many
priests, and regenerate Rishis and Siddhas, uttering hymns in his
praise[116] wished him, as they walked around, the destructions of his
enemies, by the aid of Japas, and Mantras, efficacious drugs, and diverse
propitiatory ceremonies. That high-souled chief of the Kurus, then giving
away unto the Brahmanas kine and fruits and flowers and golden coins
along with cloths[117] proceeded like Sakra, the chief of the celestials.
The car of Arjuna, furnished with a hundred bells, decked with Jamvunada
gold of the best kind, endued with excellent wheels, possessed of the
effulgence of fire, and unto which were yoked white steeds, looked
exceedingly brilliant like a thousand suns.[118] And on that ape-bannered
car the reins of which were held by Kesava, stood Arjuna with Gandiva and
arrows in hand--a bowman whose peer exists not on earth, nor ever
will.[119] For crushing thy sons’ troops he who assumeth the most awful
form,--who, divested of weapons, with only his bare hands, poundeth to
dust men, horses, and elephants,--that strong-armed Bhimasena, otherwise
called Vrikodara, accompanied by the twins, became the protector of the
heroic car-warriors (of the Pandava) army. Like unto a furious prince of
lions of sportive gait, or like the great Indra himself with (earthly)
body on the Earth, beholding that invincible Vrikodara, like unto a proud
leader of an elephantine herd, stationed in the van (of the army), the
warriors on thy side, their strength weakened by fear, began to tremble
like elephants sunk in mire.
“Unto that invincible prince Gudakesa staying in the midst of his troops,
Janardana, O chief of Bharata’s race, said--‘He, who scorching us with his
wrath, stayeth in the midst of his forces, he, who will attack our troops
like a lion, he, who performed three hundred horse-sacrifices,--that
banner of Kuru’s race, that Bhishma,--stayeth yonder! Yon ranks around
him on all sides great warriors like the clouds shrouding the bright
luminary. O foremost of men, slaying yon troops, seek battle with yonder
bull of Bharata’s race.’”
SECTION XXIII
Sanjaya said,--“Beholding the Dhartarashtra army approach for fight,
Krishna said these words for Arjuna’s benefit.”
“The holy one said,--‘Cleansing thyself, O mighty-armed one, utter on the
eve of the battle thy hymn to Durga for (compassing) the defeat of the
foe.’”
Sanjaya continued.--“Thus addressed on the eve of battle by Vasudeva
endued with great intelligence, Pritha’s son Arjuna, alighting from his
car, said the following hymn with joined hands.
“Arjuna said,--‘I bow to thee, O leader of Yogins, O thou that art
identical with Brahman, O thou that dwellest in the forest of Mandara, O
thou that art freed from decrepitude and decay, O Kali, O wife of Kapala,
O thou that art of a black and tawny hue, I bow to thee. O bringer of
benefits to thy devotees, I bow to thee, O Mahakali, O wife of the
universal destroyer, I bow to thee. O proud one, O thou that rescuest
from dangers, O thou that art endued with every auspicious attribute. O
thou that art sprung from the Kata race, O thou that deservest the most
regardful worship, O fierce one, O giver of victory, O victory’s self, O
thou that bearest a banner of peacock plumes, O thou that art decked with
every ornament, O thou that bearest an awful spear, O thou that holdest a
sword and shield, O thou that art the younger sister of the chief of
cow-herds, O eldest one, O thou that wert born in the race of the cowherd
Nanda! O thou that art always fond of buffalo’s blood, O thou that wert
born in the race of Kusika, O thou that art dressed in yellow robes, O
thou that hadst devoured Asuras assuming the face of a wolf[120], I bow
to thee that art fond of battle! O Uma,[121] Sakambhari, O thou that art
white in hue, O thou that art black in hue, O thou that hast slain the
Asura Kaitabha, O thou that art yellow-eyed, O thou that art
diverse-eyed, O thou of eyes that have the colour of smoke, I bow to
thee. O thou that art the Vedas, the Srutis, and the highest virtue, O
thou that art propitious to Brahmanas engaged in sacrifice, O thou that
hast a knowledge of the past, thou that art ever present in the sacred
abodes erected to thee in cities of Jamvudwipa, I bow to thee. Thou art
the science of Brahma among sciences, and thou that art that sleep of
creatures from which there is no waking. O mother of Skanda, O thou that
possessest the six (highest) attributes, O Durga, O thou that dwellest in
accessible regions, thou art described as Swaha, and Swadha,[122] as
Kala, as Kashta, and as Saraswati, as Savitra the mother of the Vedas,
and as the science of Vedanta. With inner soul cleansed, I praise thee. O
great goddess, let victory always attend me through thy grace on the
field of battle. In inaccessible regions, where there is fear, in places
of difficulty, in the abodes of thy worshippers and in the nether regions
(Patala), thou always dwellest. Thou always defeatest the Danavas. Thou
art the unconsciousness, the sleep, the illusion, the modesty, the beauty
of (all creatures). Thou art the twilight, thou art the day, thou art
Savitri, and thou art the mother. Thou art contentment, thou art growth,
thou art light. It is thou that supportest the Sun and the Moon and that
makes them shine. Thou art the prosperity of those that are prosperous.
The Siddhas and the Charanas behold thee in contemplation.[123]’”
Sanjaya continued,--“Understanding (the measure of) Partha’s devotion,
Durga who is always graciously inclined towards mankind, appeared in the
firmament and in the presence of Govinda, said these words.
“The goddess said,--‘Within a short time thou shalt conquer thy foes, O
Pandava. O invincible one, thou hast Narayana (again) for aiding thee.
Thou art incapable of being defeated by foes, even by the wielder of the
thunderbolt himself.’
“Having said this, the boon-giving goddess disappeared soon. The son of
Kunti, however, obtaining that boon, regarded himself as successful, and
the son of Pritha then mounted his own excellent car. And then Krishna
and Arjuna, seated on the same car, blew their celestial conches. The man
that recites this hymn rising at dawn, hath no fear any time from
Yakshas, Rakshasas, and Pisachas. He can have no enemies; he hath no
fear, from snakes and all animals that have fangs and teeth, as also from
kings. He is sure to be victorious in all disputes, and if bound, he is
freed from his bonds. He is sure to get over all difficulties, is freed
from thieves, is ever victorious in battle and winneth the goddess of
prosperity for ever. With health and strength, he liveth for a hundred
years.
“I have known all this through the grace of Vyasa endued with great
wisdom. Thy wicked sons, however, all entangled in the meshes of death,
do not, from ignorance, know them to be Nara and Narayana. Nor do they,
entangled in the meshes of death, know that the hour of this kingdom hath
arrived. Dwaipayana and Narada, and Kanwa, and the sinless Rama, had all
prevented thy son. But he did not accept their words. There where
righteousness is, there are glory and beauty. There where modesty is,
there are prosperity and intelligence. There where righteousness is,
there is Krishna; and there where Krishna is, there is victory.”
SECTION XXIV
Dhritarashtra said,--“There (on the field of battle) O Sanjaya, the
warriors of which side first advanced to battle cheerfully. Whose hearts
were filled with confidence, and who were spiritless from melancholy? In
that battle which maketh the hearts of men tremble with fear, who were
they that struck the first blow, mine or they belonging to the Pandavas?
Tell me all this, O Sanjaya. Among whose troops did the flowery garlands
and unguents emit fragrant odours? And whose troops, roaring fiercely,
uttered merciful words?”
Sanjaya said,--“The combatants of both armies were cheerful then and the
flowery garlands and perfumes of both troops emitted equal fragrance.
And, O bull of Bharata’s race, fierce was the collision that took place
when the serried ranks arrayed for battle encountered each other. And the
sound of musical instruments, mingled with the blare of conches and the
noise of drums, and the shouts of brave warriors roaring fiercely at one
another, became very loud. O bull of Bharata’s race, dreadful was the
collision caused by the encounter of the combatants of both armies,
filled with joy and staring at one another, and the elephants uttering
obstreperous grunts.”
SECTION XXV
[(Bhagavad Gita Chapter I)]
([This where is the Bhagavad Gita proper starts. I have added the chapter
headings to aid in comparison with other translations, they are not part
of the original Ganguli text.--John Bruno Hare])
Dhritarashtra said,--“Assembled together on the sacred plain of
Kurukshetra from desire of fighting what did my sons and the Pandavas do,
O Sanjaya.”
Sanjaya said,--“Beholding the army of the Pandavas arrayed, king
Duryodhana, approaching the preceptor (Drona) said these words: ‘Behold, O
preceptor, this vast army of the son of Pandu, arrayed by Drupada’s son
(Dhrishtadyumna), thy intelligent disciple. There (in that army) are many
brave and mighty bowmen, who in battle are equal to Bhima and Arjuna.
(They are) Yuyudhana, and Virata, and that mighty car-warrior Drupada,
and Dhrishtaketu, and Chekitana, and the ruler of Kasi endued with great
energy; and Purujit, and Kuntibhoja, and Saivya that bull among men; and
Yudhamanyu of great prowess, and Uttamaujas of great energy; and
Subhadra’s son, and the sons of Draupadi, all of whom are mighty
car-warriors. Hear, however, O best of regenerate ones, who are the
distinguished ones among us, the leaders of the army. I will name them to
thee for (thy) information. (They are) thyself, and Bhishma, and Karna, and
Kripa who is ever victorious; and Aswatthaman and Vikarna, and
Saumadatta, and Jayadratha.[124] Besides these, are many heroic warriors,
prepared to lay down their lives for my sake, armed with diverse kinds of
weapons, and all accomplished in battle. Our army, therefore, protected
by Bhishma, is insufficient. This force, however, of these (the
Pandavas), protected by Bhima, is sufficient.[125] Stationing yourselves
then in the entrances of the divisions that have been assigned to you,
all of you protect Bhishma alone.’--(Just at this time) the valiant and
venerable grandsire of the Kurus, affording great joy to him (Duryodhana)
by loudly uttering a leonine roar, blew (his) conch. Then conches and
drums and cymbals and horns were sounded at once and the noise (made)
became a loud uproar. Then Madhava and Pandu’s son (Arjuna), both
stationed on a great car unto which were yoked white steeds, blew their
celestial conches. And Hrishikesa blew (the conch called) Panchajanya
and Dhananjaya (that called) Devadatta; and Vrikodara of terrible deeds
blew the huge conch (called) Paundra. And Kunti’s son king Yudhishthira
blew (the conch called) Anantavijaya; while Nakula and Sahadeva, (those
conches called respectively) Sughosa and Manipushpaka.[126] And that
splendid bowman, the ruler of Kasi and that mighty car-warrior,
Sikhandin, Dhrishtadyumna, Virata, and that unvanquished Satyaki, and
Drupada, and the sons of Draupadi, and the mighty-armed son of
Subhadra--all these, O lord of earth, severally blew their conches. And
that blare, loudly reverberating through the welkin, and the earth, rent
the hearts of the Dhartarashtras. Then beholding the Dhartarashtra troops
drawn up, the ape-bannered son of Pandu, rising his bow, when, the
throwing of missiles had just commenced, said these words, O lord of
earth, to Hrishikesa.[127]
“Arjuna said,--‘O thou that knoweth no deterioration, place my car (once)
between the two armies, so that I may observe these that stand here
desirous of battle, and with whom I shall have to contend in the labours
of this struggle.[128] I will observe those who are assembled here and
who are prepared to fight for doing what is agreeable in battle to the
evil-minded son of Dhritarashtra.’”
Sanjaya continued,--“Thus addressed by Gudakesa, O Bharata, Hrishikesa,
placing that excellent car between the two armies, in view of Bhishma and
Drona and all the kings of the earth, said,--‘Behold, O Partha these
assembled Kurus,’--And there the son of Pritha beheld, standing (his)
sires and grandsons, and friends, and father-in-law and well-wishers, in
both the armies. Beholding all those kinsmen standing (there), the son of
Kunti, possessed by excessive pity, despondingly said (these words).”
“Arjuna said,--‘Beholding these kinsmen, O Krishna, assembled together
and eager for the fight, my limbs become languid, and my mouth becomes
dry. My body trembles, and my hair stands on end. Gandiva slips from my
hand, and my skin burns. I am unable to stand (any longer); my mind seems
to wander. I behold adverse omens, too, O Kesava. I do not desire
victory, O Krishna, not sovereignty, nor pleasures. Of what use would
sovereignty be to us, O Govinda, or enjoyments, or even life, since they,
for whose sake sovereignty, enjoyments, and pleasures are desired by us,
are here arrayed for battle ready to give up life and wealth, viz.,
preceptors, sires, sons and grandsires, maternal uncles, father-in-laws,
grandsons, brother-in-laws, and kinsmen. I wish not to slay these though
they slay me, O slayer of Madhu, even for the sake of the sovereignty of
the three worlds, what then for the sake of (this) earth?[129] What
gratification can be ours, O Janardana, by slaying the Dhartarashtras?
Even if they be regarded as foes,[130] sin will overtake us if we slay
them. Therefore, it behoveth us not to slay the sons of Dhritarashtra who
are our own kinsmen.[131] How, O Madhava can we be happy by killing our
own kinsmen? Even if these, with judgments perverted by avarice, do not
see the evil that ariseth from the extermination of a race, and the sin
of internecine quarrels, why should not we, O Janardana, who see the
evils of the extermination of a race, learn to abstain from that sin? A
race being destroyed, the eternal customs of that race are lost; and upon
those customs being lost, sin overpowers the whole race. From the
predominance of sin, O Krishna, the women of that race become corrupt.
And the women becoming corrupt, an intermingling of castes happeneth, O
descendant of Vrishni. This intermingling of castes leadeth to hell both
the destroyer of the race and the race itself. The ancestors of those
fall (from heaven), their rites of pinda and water ceasing. By these sins
of destroyers of races, causing intermixture of castes, the rules of
caste and the eternal rites of families become extinct. We have heard, O
Janardana, that men whose family rites become extinct, ever dwell in
hell. Alas, we have resolved to perpetrate a great sin, for we are ready
to slay our own kinsmen from lust of the sweets of sovereignty. Better
would it be for me if the sons of Dhritarashtra, weapon in hand, should
in battle slay me (myself) unavenging unarmed.--’”
Sanjaya continued,--“Having spoken thus on the field of battle, Arjuna,
his mind troubled with grief, casting aside his bow and arrows, sat down
on his car.”
[Here ends the first lesson entitled “Survey of Forces”[132] in the
dialogue between Krishna and Arjuna of the Bhagavadgita, the essence of
religion, the knowledge of Brahma, and the system of Yoga, comprised
within the Bhishma Parva of the Mahabharata of Vyasa containing one
hundred thousand verses.]
SECTION XXVI
[(Bhagavad Gita Chapter II)]
Sanjaya said,--“Unto him thus possessed with pity, his eyes filled and
oppressed with tears, and desponding, the slayer of Madhu said these
words.”
“The Holy One said,--‘Whence, O Arjuna, hath come upon thee, at such a
crisis, this despondency that is unbecoming a person of noble birth, that
shuts one out from heaven, and that is productive of infamy? Let no
effeminacy be thine, O son of Kunti. This suits thee not. Shaking off
this vile weakness of hearts, arise, O chastiser of foes.--’
“Arjuna said,--‘How, O slayer of Madhu, can I with arrows contend in
battle against Bhishma and Drona, deserving as they are, O slayer of
foes, of worship?[133] Without slaying (one’s) preceptors of great glory,
it is well (for one), to live on even alms in this world. By slaying
preceptors, even if they are avaricious of wealth, I should only enjoy
pleasures that are bloodstained![134] We know not which of the two is of
greater moment to us, viz., whether we should conquer them or they should
conquer us. By slaying whom we would not like to live,--even they, the
sons of Dhritarashtra, stand before (us). My nature affected by the taint
of compassion, my mind unsettled about (my) duty, I ask thee. Tell me
what is assuredly good (for me). I am thy disciple. O, instruct me, I
seek thy aid.[135] I do not see (that) which would dispel that grief of
mine blasting my very senses, even if I obtain a prosperous kingdom on
earth without a foe or the very sovereignty of the gods.’”[136]
Sanjaya said,--“Having said this unto Hrishikesa, that chastiser of
foes--Gudakesa--(once more) addressed Govinda, saying,--‘I will not
fight,’--and then remained silent.[137] Unto him overcome by despondency,
Hrishikesa, in the midst of the two armies, said:”
“The Holy One said,--‘Thou mournest those that deserve not to be mourned.
Thou speakest also the words of the (so-called) wise. Those, however,
that are (really) wise, grieve neither for the dead nor for the living.
It is not that. I or you or those rulers of men never were, or that all
of us shall not hereafter be. Of an Embodied being, as childhood, youth,
and decrepitude are in this body, so (also) is the acquisition of
another body. The man, who is wise, is never deluded in this.[138] The
contacts of the senses with their (respective) objects producing
(sensations of) heat and cold, pleasure and pain, are not permanent,
having (as they do) a beginning and an end. Do thou, O Bharata, endure
them. For the man whom these afflict not, O bull among men, who is the
same in pain and pleasure and who is firm in mind, is fit for
emancipation.[139] There is no (objective) existence of anything that is
distinct from the soul; nor non-existence of anything possessing the
virtues of the soul. This conclusion in respect of both these hath been
arrived at by those that know the truths (of things).[140] Know that [the
soul] to be immortal by which all this [universe] is pervaded. No one can
compass the destruction of that which is imperishable. It hath been said
that those bodies of the Embodied (soul) which is eternal, indestructible
and infinite, have an end. Do thou, therefore, fight, O Bharata. He who
thinks it (the soul) to be the slayer and he who thinks it to be the
slain, both of them know nothing; for it neither slays nor is slain. It
is never born, nor doth it ever die; nor, having existed, will it exist
no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon
the body being perished. That man who knoweth it to be indestructible,
unchangeable, without decay, how and whom can he slay or cause to be
slain? As a man, casting off robes that are worn out, putteth on others
that are new, so the Embodied (soul), casting off bodies that are worn
out, entereth other bodies that are new. Weapons cleave it not, fire
consumeth it not; the waters do not drench it, nor doth the wind waste
it. It is incapable of being cut, burnt, drenched, or dried up. It is
unchangeable, all-pervading, stable, firm, and eternal. It is said to be
imperceivable, inconceivable and unchangeable. Therefore, knowing it to
be such, it behoveth thee not to mourn (for it). Then again even if thou
regardest it as constantly born and constantly dead, it behoveth thee not
yet, O mighty-armed one, to mourn (for it) thus. For, of one that is
born, death is certain; and of one that is dead, birth is certain.
Therefore it behoveth thee not to mourn in a matter that is unavoidable.
All beings (before birth) were unmanifest. Only during an interval
(between birth and death), O Bharata, are they manifest; and then again,
when death comes, they become (once more) unmanifest. What grief then is
there in this? One looks upon it as a marvel; another speaks of it as a
marvel. Yet even after having heard of it, no one apprehends it truly.
The Embodied (soul), O Bharata, is ever indestructible in everyone’s
body. Therefore, it behoveth thee not to grieve for all (those)
creatures. Casting thy eyes on the (prescribed) duties of thy order, it
behoveth thee not to waver, for there is nothing else that is better for
a Kshatriya than a battle fought fairly. Arrived of itself and (like
unto) an open gate of heaven, happy are those Kshatriyas, O Partha, that
obtain such a fight. But if thou dost not fight such a just battle, thou
shalt then incur sin by abandoning the duties of thy order and thy fame.
People will then proclaim thy eternal infamy, and to one that is held in
respect, infamy is greater (as an evil) than death itself. All great
car-warriors will regard thee as abstaining from battle from fear, and
thou wilt be thought lightly by those that had (hitherto) esteemed thee
highly. Thy enemies, decrying thy prowess, will say many words which
should not be said. What can be more painful than that? Slain, thou wilt
attain to heaven; or victorious, thou wilt enjoy the Earth. Therefore,
arise, O son of Kunti, resolved for battle. Regarding pleasure and pain,
gain and loss, victory and defeat, as equal, do battle for battle’s sake
and sin will not be thine.[141] This knowledge, that hath been
communicated to thee is (taught) in the Sankhya (system). Listen now to
that (inculcated) in Yoga (system). Possessed of that knowledge, thou, O
Partha, wilt cast off the bonds of action. In this (the Yoga system)
there is no waste of even the first attempt. There are no impediments.
Even a little of this (form of) piety delivers from great fear.[142] Here
in this path, O son of Kuru, there is only one state of mind, consisting
in firm devotion (to one object, viz., securing emancipation). The minds
of those, however, that are not firmly devoted (to this), are
many-branched (un-settled) and attached to endless pursuits. That flowery
talk which, they that are ignorant, they that delight in the words of the
Vedas, they, O Partha, that say that there is nothing else, they whose
minds are attached to worldly pleasures, they that regard (a) heaven (of
pleasures and enjoyments) as the highest object of acquisition,--utter
and promises birth as the fruit of action and concerns itself with
multifarious rites of specific characters for the attainment of pleasures
and power,--delude their hearts and the minds of these men who are
attached to pleasures and power cannot be directed to contemplation (of
the divine being) regarding it as the sole means of emancipation.[143]
The Vedas are concerned with three qualities, (viz., religion, profit,
and pleasure). Be thou, O Arjuna, free from them, unaffected by pairs of
contraries (such as pleasure and pain, heat and cold, etc.), ever
adhering to patience without anxiety for new acquisitions or protection
of those already acquired, and self-possessed, whatever objects are
served by a tank or well, may all be served by a vast sheet of water
extending all around; so whatever objects may be served by all the Vedas,
may all be had by a Brahmana having knowledge (of self or Brahma).[144]
Thy concern is with work only, but not with the fruit (of work). Let not
the fruit be thy motive for work; nor let thy inclination be for
inaction. Staying in devotion, apply thyself to work, casting off
attachment (to it), O Dhananjaya, and being the same in success or
unsuccess. This equanimity is called Yoga (devotion). Work (with desire
of fruit) is far inferior to devotion, O Dhananjaya. Seek thou the
protection of devotion. They that work for the sake of fruit are
miserable. He also that hath devotion throws off, even in this world,
both good actions and bad actions. Therefore, apply thyself to devotion.
Devotion is only cleverness in action. The wise, possessed of devotion,
cast off the fruit born of action, and freed from the obligation of
(repeated) birth, attain to that region where there is no unhappiness.
When thy mind shall have crossed the maze of delusion, then shalt thou
attain to an indifference as regards the hearable and the heard.[145]
When thy mind, distracted (now) by what thou hast heard (about the means
of acquiring the diverse objects of life), will be firmly and immovably
fixed on contemplation, then wilt thou attain to devotion.’
“Arjuna said,--‘What, O Kesava, are the indications of one whose mind is
fixed on contemplation? How should one of steady mind speak, how sit, how
move?’”
“The Holy One said,--‘When one casts off all the desires of his heart and
is pleased within (his) self with self, then is one said to be of steady
mind. He whose mind is not agitated amid calamities, whose craving for
pleasure is gone, who is freed from attachment (to worldly objects), fear
and wrath, is said to be a Muni of steady mind. His is steadiness of mind
who is without affection everywhere, and who feeleth no exultation and no
aversion on obtaining diverse objects that are agreeable and
disagreeable. When one withdraws his senses from the objects of (those)
senses as the tortoise its limbs from all sides, even his is steadiness
of mind. Objects of senses fall back from an abstinent person, but not so
the passion (for those objects). Even the passion recedes from one who
has beheld the Supreme (being).[146] The agitating senses, O son of
Kunti, forcibly draw away the mind of even a wise man striving hard to
keep himself aloof from them. Restraining them all, one should stay in
contemplation, making me his sole refuge. For his is steadiness of mind
whose senses are under control. Thinking of the objects of sense, a
person’s attachment is begotten towards them. From attachment springeth
wrath; from wrath ariseth want of discrimination; from want of
discrimination, loss of memory; from loss of memory, loss of
understanding; and from loss of understanding (he) is utterly ruined. But
the self-restrained man, enjoying objects (of sense) with senses freed
from attachment and aversion under his own control, attaineth to peace
(of mind). On peace (of mind) being attained, the annihilation of all his
miseries taketh place, since the mind of him whose heart is peaceful soon
becometh steady.[147] He who is not self-restrained hath no contemplation
(of self). He who hath no contemplation hath no peace (of mind).[148]
Whence can there be happiness for him who hath no peace (of mind)? For
the heart that follows in the wake of the sense moving (among their
objects) destroys his understanding like the wind destroying a boat in
the waters.[149] Therefore, O thou of mighty arms, his is steadiness of
mind whose senses are restrained on all sides from the objects of sense.
The restrained man is awake when it is night for all creatures; and when
other creatures are awake that is night to a discerning Muni.[150] He
into whom all objects of desire enter, even as the waters enter the ocean
which (though) constantly replenished still maintains its water-mark
unchanged--(he) obtains peace (of mind) and not one that longeth for
objects of desire. That man who moveth about, giving up all objects of
desire, who is free from craving (for enjoyments) and who hath no
affection and no pride, attaineth to peace (of mind). This, O Partha, is
the divine state. Attaining to it, one is never deluded. Abiding in it
one obtains, on death, absorption into the Supreme Self.’”
SECTION XXVII
[(Bhagavad Gita Chapter III)]
“Arjuna said,--‘If devotion, O Janardana, is regarded by thee as superior
to work, why then, O Kesava, dost thou engage me in such dreadful work?
By equivocal words thou seemest to confound my understanding. Therefore,
tell (me) one thing definitely by which I may attain to what is good.’
“The Holy One said,--‘It hath already been said by me, O sinless one,
that here are, in this world, two kinds of devotion; that of the Sankhyas
through knowledge and that of the yogins through work. A man doth not
acquire freedom from work from (only) the non-performance of work. Nor
doth he acquire final emancipation from only renunciation (of work). No
one can abide even for a moment without doing work.[151] That man of
deluded soul who, curbing the organs of sense, liveth mentally cherishing
the objects of sense, is said to be a dissembler. He however, O Arjuna,
who restraining (his) senses by his mind, engageth in devotion (in the
form) of work with the organs of work, and is free from attachment, is
distinguished (above all). (Therefore), do thou always apply yourself to
work, for action is better than inaction. Even the support of thy body
cannot be accomplished without work.[152] This world is fettered by all
work other than that which is (performed) for Sacrifice. (Therefore), O
son of Kunti, perform work for the sake of that, freed from
attachment.[153] In olden times, the Lord of Creation, creating men and
sacrifice together, said,--flourish by means of this (Sacrifice). Let
this (Sacrifice) be to you (all) the dispenser of all objects cherished
by you. Rear the gods with this, and let the gods (in return) rear you.
Thus fulfilling the mutual interest you will obtain that which is
beneficial (to you).[154] Propitiated with sacrifices the gods will
bestow on you the pleasures you desire. He who enjoyeth (himself) without
giving them what they have given, is assuredly a thief. The good who eat
the remnant of sacrifices are freed from all sins. Those unrighteous ones
incur sin who dress food for their own sake.--From food are all
creatures; and sacrifice is the outcome of work.[155] Know that work
proceeds from the Vedas; Vedas have proceeded from Him who hath no decay.
Therefore, the all-pervading Supreme Being is installed in
sacrifice.[156] He who conformeth not to this wheel that is thus
revolving, that man of sinful life delighting (the indulgence of) his
senses, liveth in vain, O Partha.[157] The man, however, that is attached
to self only, that is contented with self, and that is pleased in his
self,--hath no work (to do). He hath no concern whatever with action nor
with any omission here. Nor, amongst all creatures, is there any upon
whom his interest dependeth.[158] Therefore, always do work that should
be done, without attachment. The man who performeth work without
attachment, attaineth to the Supreme. By work alone, Janaka and others,
attained the accomplishment of their objects. Having regard also to the
observance by men of their duties, it behoveth thee to work. Whatever a
great man doth, is also done by vulgar people. Ordinary men follow the
ideal set by them (the great).[159] There is nothing whatever for me, O
Partha, to do in the three worlds, (since I have) nothing for me which
hath not been acquired; still I engage in action.[160] Because if at any
time I do not, without sloth, engage in action, men would follow my path,
O Partha, on all sides. The worlds would perish if I did not perform
work, and I should cause intermixture of castes and ruin these people. As
the ignorant work, O Bharata, having attachment to the performer, so
should a wise man work without being attached, desiring to make men
observant of their duties. A wise man should not cause confusion of
understanding amongst ignorant persons, who have attachment to work
itself; (on the other hand) he should (himself) acting with devotion
engage them to all (kinds of) work. All works are, in every way, done by
the qualities of nature. He, whose mind is deluded by egoism, however,
regards himself as the actor.[161] But he, O mighty-armed one, who
knoweth the distinction (of self) from qualities and work, is not
attached to work, considering that it is his senses alone (and not his
self) that engage in their objects.[162] Those who are deluded by the
qualities of nature, become attached to the works done by the qualities.
A person of perfect knowledge should not bewilder those men of imperfect
knowledge.[163] Devoting all work to me, with (thy) mind directed to
self, engage in battle, without desire, without affection and with thy
(heart’s) weakness dispelled.[164] Those men who always follow this
opinion of mine with faith and without cavil attain to final emancipation
even by work. But they who cavil at and do not follow this opinion of
mine, know, that, bereft of all knowledge and without discrimination,
they are ruined. Even a wise man acts according to his own nature. All
living beings follow (their own) nature. What then would restraint avail?
The senses have, as regards the objects of the senses, either affection
or aversion fixed. One should not submit to these, for they are obstacles
in one’s way.[165] One’s own duty, even if imperfectly performed, is
better than being done by other even if well performed. Death in
(performance of) one’s own duty is preferable. (The adoption of) the duty
of another carries fear (with it).’
“Arjuna said, ‘Impelled by whom, O son of the Vrishni race, doth a man
commit sin, even though unwilling and as if constrained by force?’
“The Holy One said,--‘It is desire, it is wrath, born of the attribute of
passion; it is all devouring, it is very sinful. Know this to be the foe
in this world.[166] As fire is enveloped by smoke, a mirror by dust, the
foetus by the womb, so is this enveloped by desire. Knowledge, O son of
Kunti, is enveloped by this constant foe of the wise in the form of
desire which is insatiable and like a fire. The senses, the mind and the
understanding are said to be its abode. With these it deludeth the
embodied self, enveloping (his) knowledge. Therefore, restraining (thy)
senses first, O bull of Bharata’s race, cast off this wicked thing, for
it destroyeth knowledge derived from instruction and meditation.[167] It
hath been said that the senses are superior (to the body which is inert).
Superior to the senses is the mind. Superior to the mind is the
knowledge. But which is superior to knowledge is He.[168] Thus knowing
that which is superior to knowledge and restraining (thy) self by self,
slay, O mighty-armed one, the enemy in the shape of desire which is
difficult to conquer.’”
SECTION XXVIII
[(Bhagavad Gita Chapter IV)]
“The Holy One said,--‘This imperishable (system of) devotion I declared
to Vivaswat; Vivaswat declared it to Manu; and Manu communicated it to
Ikshaku. Descending thus from generation, the Royal sages came to know
it. But, O chastiser of foes, by (lapse of a) long time that devotion
became lost to the world. Even the same (system of) devotion hath today
been declared by me to thee, for thou art my devotee and friend, (and)
this is a great mystery.’
“Arjuna said,--‘Thy birth is posterior; Vivaswat’s birth is prior. How
shall I understand then that thou hadst first declared (it)?’
“The Holy One said,--‘Many births of mine have passed away, O Arjuna, as
also of thine. These all I know, but thou dost not, O chastiser of foes.
Though (I am) unborn and of essence that knoweth no deterioration, though
(I am) the lord of all creatures, still, relying on my own (material)
nature I take birth by my own (powers) of illusion. Whenever, O Bharata,
loss of piety and the rise of impiety occurreth, on those occasions do I
create myself. For the protection of the righteous and for the
destruction of the evil doers, for the sake of establishing Piety, I am
born age after age. He who truly knoweth my divine birth and work to be
such, casting off (his body) is not born again; (on the other hand) he
cometh to me, O Arjuna. Many who have been freed from attachment, fear,
wrath, who were full of me, and who relied on me, have, cleansed by
knowledge and asceticism, attained to my essence. In whatsoever manner
men come to me, in the selfsame manner do I accept them. It is my way, O
Partha, that men follow on all sides.[169] Those in this world who are
desirous of the success of action worship the gods, for in this world of
men success resulting from action is soon attained. The quadruple
division of castes was created by me according to the distinction of
qualities and duties. Though I am the author thereof, (yet) know me to be
not their author and undecaying.[170] Actions do not touch me. I have no
longing for the fruits of actions. He that knoweth me thus is not impeded
by actions. Knowing this, even men of old who were desirous of
emancipation performed work. Therefore, do thou also perform work as was
done by ancients of the remote past. What is action and what is
inaction,--even the learned are perplexed at this. Therefore, I will tell
thee about action (so that) knowing it thou mayst be freed from evil. One
should have knowledge of action, and one should have knowledge of
forbidden actions: one should also know of inaction. The course of action
is incomprehensible. He, who sees inaction in action and action in
inaction, is wise among men; he is possessed of devotion; and he is a
doer of all actions. The learned call him wise whose efforts are all free
from desire (of fruit) and (consequent) will, and whose actions have all
been consumed by the fire of knowledge.[171] Whoever, resigning all
attachment to the fruit of action, is ever contented and is dependent on
none, doth nought, indeed, although engaged in action. He who, without
desire, with mind and the senses under control, and casting off all
concerns, performeth action only for the preservation of the body,
incurreth no sin.[172] He who is contented with what is earned without
exertion, who hath risen superior to the pairs of opposites, who is
without jealousy, who is equable in success and failure, is not fettered
(by action) even though he works. All his actions perish who acts for the
sake of sacrifice,[173] who is without affections, who is free (from
attachments), and whose mind is fixed upon knowledge. Brahma is the
vessel (with which the libation is poured); Brahma is the libation (that
is offered); Brahma is the fire on which by Brahma is poured (the
libation); Brahma is the goal to which he proceedeth by fixing his mind
on Brahma itself which is the action.[174] Some devotees perform
sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices
to the fire of Brahma.[175] Others offer up (as sacrificial libation) the
senses of which hearing is the first to the fire of restraint. Others
(again) offer up (as libations) the objects of sense of which sound is
the first to the fire of the senses.[176] Others (again) offer up all the
functions of the senses and the functions of the vital winds to the fire
of devotion by self-restraint kindled by knowledge.[177] Others again
perform the sacrifice of wealth, the sacrifice of ascetic austerities,
the sacrifice of meditation, the sacrifice of (Vedic) study, the
sacrifice of knowledge, and others are ascetics of rigid vows.[178] Some
offer up the upward vital wind (Prana) to the downward vital wind
(apana); and others, the downward vital wind to the upward vital wind;
some, arresting the course of (both) the upward and the downward vital
winds, are devoted to the restraint of the vital winds. Others of
restricted rations, offer the vital winds to the vital winds.[179] Even
all these who are conversant with sacrifice, whose sins have been
consumed by sacrifice, and who eat the remnants of sacrifice which are
amrita, attain to the eternal Brahma. (Even) this world is not for him
who doth not perform sacrifice. Whence then the other, O best of Kuru’s
race? Thus diverse are the sacrifices occurring in the Vedas. Know that
all of them result from action, and knowing this thou wilt be
emancipated. The sacrifice of knowledge, O chastiser of foes, is superior
to every sacrifice involving (the attainment of) fruits of action, for
all action, O Partha, is wholly comprehended in knowledge.[180] Learn
that (Knowledge) by prostration, enquiry, and service. They who are
possessed of knowledge and can see the truth, will teach thee that
knowledge, knowing which, O son of Pandu, thou wilt not again come by
such delusion, and by which thou wilt see the endless creatures (of the
universe) in thyself (first) and then in me. Even if thou be the greatest
sinner among all that are sinful, thou shalt yet cross over all
transgressions by the raft of knowledge. As a blazing fire, O Arjuna,
reduceth fuel to ashes, so doth the fire of knowledge reduce all actions
to ashes. For there is nothing here that is so cleansing as knowledge.
One who hath attained to success by devotion finds it without effort
within his own self in time. He obtaineth knowledge, who hath faith and
is intent on it and who hath his senses under control; obtaining
knowledge one findeth the highest tranquillity in no length of time. One
who hath no knowledge and no faith, and whose minds is full of doubt, is
lost. Neither this world, nor the next, nor happiness, is for him whose
mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath
cast off action by devotion, whose doubts have been dispelled by
knowledge, and who is self-restrained. Therefore, destroying, by the
sword of knowledge, this doubt of thine that is born of ignorance and
that dwelleth in thy mind, betake to devotion, (and) arise, O son of
Bharata.’”
SECTION XXIX
[(Bhagavad Gita Chapter V)]
“Arjuna said,--‘Thou applaudest, O Krishna, the abandonment of actions,
and again the application (to them). Tell me definitely which one of
these two is superior.’
“The Holy One said--‘Both abandonment of actions and application to
actions lead to emancipation. But of these, application to action is
superior to abandonment. He should always be known to be an ascetic who
hath no aversion nor desire. For, being free from pairs of opposites, O
thou of mighty arms, he is easily released from the bonds (of action).
Fools say, but not those that are wise, that Sankhya and Yoga are
distinct. One who stayeth in even one (of the two) reapeth the fruit of
both[181]. Whatever seat is attained by those who profess the Sankhya
system, that too is reached by those who profess the Yoga. He seeth truly
who seeth Sankhya and Yoga as one.[182] But renunciation, O mighty-armed
one, without devotion (to action), is difficult to attain. The ascetic
who is engaged in devotion (by action) reacheth the Supreme Being without
delay. He who is engaged in devotion (by action) and is of pure soul, who
hath conquered his body and subdued his senses, and who indentifieth
himself with all creatures, is not fettered though performing
(action).[183] The man of devotion, who knoweth truth, thinking--I am
doing nothing--When seeing, hearing, touching, smelling, eating, moving,
sleeping, breathing, talking, excreting, taking, opening the eyelids or
closing them; he regardeth that it is the senses that are engaged in the
objects of senses.[184] He who renouncing attachment engageth in actions,
resigning them to Brahma, is not touched by sin as the lotus-leaf (is not
touched) by water.[185] Those who are devotees, casting off attachment,
perform actions (attaining) purity of self, with the body, the mind, the
understanding, and even the senses (free from desire). He who is
possessed of devotion, renouncing the fruit of action, attaineth to the
highest tranquillity. He, who is not possessed of devotion and is
attached to the fruit of action, is fettered by action performed from
desire. The self-restrained embodied (self), renouncing all actions by
the mind, remains at ease within the house of nine gates, neither acting
himself nor causing (anything) to act.[186] The Lord is not the cause of
the capacity for action, or of the actions of men, or of the connection
of actions and (their) fruit. It is nature that engages (in action). The
Lord receiveth no one’s sin, nor also merit. By ignorance, knowledge is
shrouded. It is for this that creatures are deluded. But of whomsoever
that ignorance hath been destroyed by knowledge of self, that knowledge
(which is) like the Sun discloseth the Supreme Being. Those whose mind is
on Him, whose very soul is He, who abide in Him, and who have Him for
their goal, depart never more to return, their sins being all destroyed
by knowledge.[187] Those, who are wise cast an equal eye on a Brahmana
endued with learning and modesty, on a cow, an elephant, a dog, and a
chandala.[188] Even here has birth been conquered by them whose minds
rest on equality; and since Brahma is faultless and equable, therefore,
they (are said to) abide in Brahma.[189] He whose mind is steady, who is
not deluded, who knows Brahma, and who rests in Brahma, doth not exult on
obtaining anything that is agreeable, nor doth he grieve on obtaining
that is disagreeable. He whose mind is not attached to external objects
of sense, obtaineth that happiness which is in self; and by concentrating
his mind on the contemplation of Brahma, he enjoyeth a happiness that is
imperishable. The enjoyments born of the contact (of the senses with
their objects) are productive of sorrow. He who is wise, O son of Kunti,
never taketh pleasure in these that have a beginning and an end. That man
whoever here, before the dissolution of the body, is able to endure the
agitations resulting from desire and wrath, is fixed on contemplation,
and is happy. He who findeth happiness within himself, (and) who sporteth
within himself, he whose light (of knowledge) is deprived from within
himself, is a devotee, and becoming one with Brahma attaineth to
absorption into Brahma. Those saintly personages whose sins have been
destroyed, whose doubts have been dispelled, who are self-restrained, and
who are engaged in the good of all creatures, obtain absorption into
Brahma. For these devotees who are freed from desire and wrath, whose
minds are under control, and who have knowledge of self, absorption into
Brahma exists both here and thereafter.[190] Excluding (from his mind)
all external objects of sense, directing the visual glance between the
brows, mingling (into one) the upward and the downward life-breaths and
making them pass through the nostrils, the devotee, who has restrained
the senses, the mind, and the understanding, being intent on
emancipation, and who is freed from desire, fear, and wrath, is
emancipated, indeed. Knowing me to be enjoyer of all sacrifices and
ascetic austerities, the great Lord of all the worlds, and friend of all
creatures, such a one obtaineth tranquillity.’”
SECTION XXX
[(Bhagavad Gita Chapter VI)]
“The Holy One said,--‘Regardless of fruit of action, he that performs the
actions which should be performed, is a renouncer and devotee, and not
one who discards the (sacrificial) fire, nor one that abstains from
action.[191] That which has been called renunciation, know that, O son of
Pandu, to be devotion, since nobody can be a devotee who has not
renounced (all) resolves.[192] To the sage desirous of rising to
devotion, action is said to be the means; and when he has risen to
devotion, cessation of action is said to be the means. When one is no
longer attached to the objects of the senses, nor to actions, and when
one renounces all resolves, then is one said to have risen to devotion.
One should raise (his) self by self; one should not degrade (his) self;
for one’s own self is one’s friend, and one’s own self is one’s
enemy.[193] To him (only) who has subjugated his self by his self is self
a friend. But to him who has not subjugated his self, his self behaves
inimically like an enemy. The soul of one who has subjugated his self and
who is in the enjoyment of tranquillity, is steadily fixed (on itself)
amid cold and heat, pleasure and pain, and also honour and dishonour.
That ascetic is said to be devoted whose mind is satisfied with knowledge
and experience, who hath no affection, who hath subjugated his senses,
and to whom a sod, a stone and gold are alike. He, who views equally
well-wishers, friends, foes, strangers that are indifferent to him, those
who take part with both sides, those who are objects of aversion, those
who are related (to him), those who are good, and those who are wicked,
is distinguished (above all others). A devotee should always fix his mind
on contemplation, remaining in a secluded place alone, restraining both
mind and body, without expectations (of any kind), and without concern
(with anything).[194] Erecting his seat immovably on a clean spot, not
too high nor too low, and spreading over it a piece of cloth, a
deer-skin, or blades of Kusa grass, and there seated on that seat, with
mind fixed on one object, and restraining the functions of the heart and
the senses, one should practise contemplation for the purification of
self. Holding body, head, and neck even, unmoved and steady, and casting
his glance on the tip of his nose, and without looking about in any of
the different directions, with mind in tranquillity, freed from fear,
observant of the practices of Brahmacharins, restraining the mind, with
heart fixed on me, the devotee should sit down, regarding me as the
object of his attainment. Thus applying his soul constantly, the devotee
whose heart is restrained, attains to that tranquillity which culminates
in final absorption and assimilation with me. Devotion is not one’s, O
Arjuna, who eateth much, nor one’s who doth not eat at all; nor one’s who
is addicted to too much sleep, nor one’s who is always awake, devotion
that is destructive of misery is his who is temperate in food and
amusements, who duly exerts himself temperately in all his works, and who
is temperate in sleep and vigils. When one’s heart, properly restrained,
is fixed on one’s own self, then, indifferent to all objects of desire,
he is one called a devotee.[195] As a lamp in a windless spot doth not
flicker, even that is the resemblance declared of a devotee whose heart
hath been restrained and who applieth his self to abstraction. That
(condition) in which the mind, restrained by practice of abstraction,
taketh rest, in which beholding self by self, one is gratified within
self; in which one experienceth that highest felicity which is beyond the
(sphere of the) senses and which the understanding (only) can grasp, and
fixed on which one never swerveth from the truth; acquiring which one
regards no other acquisition greater than it, and abiding in which one is
never moved by even the heaviest sorrow; that (Condition) should be known
to be what is called devotion in which there is a severance of connection
with pain. That devotion should be practised with perseverance and with
an undesponding heart.[196] Renouncing all desires without exception that
are born of resolves, restraining the group of the senses on all sides by
mind alone, one should, by slow degrees, become quiescent (aided) by
(his) understanding controlled by patience, and then directing his mind
to self should think of nothing.[197] Wheresoever the mind, which is (by
nature) restless and unsteady, may run, restraining it from those, one
should direct it to self alone. Indeed, unto such a devotee whose mind is
in tranquillity, whose passions have been suppressed, who hath become one
with Brahma and who is free from sin, the highest felicity cometh (of his
own accord). Thus applying his soul constantly (to abstraction), the
devotee, freed from sin, easily obtaineth that highest happiness, viz.,
with Brahma. He who hath devoted his self to abstraction casting an equal
eye everywhere, beholdeth his self in all creatures and all creatures in
his self. Unto him who beholdeth me in everything and beholdeth
everything in me, I am never lost and he also is never lost to me.[198]
He who worshippeth me as abiding in all creatures, holding yet that all
is one, is a devotee, and whatever mode of life he may lead, he liveth in
me. That devotee, O Arjuna, who casteth an equal eye everywhere,
regarding all things as his own self and the happiness and misery of
others as his own, is deemed to be the best.’
“Arjuna said, ‘This devotion by means of equanimity which thou hast
declared, O slayer of Madhu,--on account of restlessness of the mind I do
not see its stable presence.[199] O Krishna, the mind is restless,
boisterous, perverse, and obstinate. Its restraint I regard to be as
difficult of accomplishment as the restraint of the wind.’
“The Holy One said, ‘Without doubt, O thou of mighty arms the mind is
difficult of subjugation and is restless. With practice, however, O son
of Kunti, and with the abandonment of desire, it can be controlled. It is
my belief that by him whose mind is not restrained, devotion is difficult
of acquisition. But by one whose mind is restrained and who is assiduous,
it is capable of acquisition with the aid of means.’
“Arjuna said, ‘Without assiduity, though endued with faith, and with mind
shaken off from devotion, what is the end of him, O Krishna, who hath not
earned success in devotion? Fallen off from both,[200] is he lost like a
separated cloud or not, being as he is without refuge, O thou of mighty
arms, and deluded on the path leading to Brahma? This my doubt, O
Krishna, it behoveth thee to remove without leaving anything. Besides
thee, no dispeller of this doubt is to be had.’[201]
“The Holy One said, ‘O son of Pritha, neither here, nor hereafter, doth
ruin exist for him, since none, O sire, who performs good (acts) comes by
an evil end. Attaining to the regions reserved for those that perform
meritorious acts and living there for many many years, he that hath
fallen off from devotion taketh birth in the abode of those that art
pious and endued with prosperity, or, he is born even in the family of
devotees endued with intelligence. Indeed, a birth such as this is more
difficult of acquisition in this world. There in those births he
obtaineth contact with that Brahmic knowledge which was his in his former
life; and from that point he striveth again, O descendant of Kuru,
towards perfection. And although unwilling, he still worketh on in
consequence of that same former practice of his. Even one that enquireth
of devotion riseth above (the fruits of) the Divine Word.[202] Striving
with great efforts, the devotee, cleaned of all his sins, attaineth to
perfection after many births, and then reacheth the supreme goal. The
devotee is superior to ascetics engaged in austerities; he is esteemed to
be superior to even the man of knowledge. The devotee is superior to
those that are engaged in action. Therefore, become a devotee, O Arjuna.
Even amongst all the devotees, he who, full of faith and with inner self
resting on me, worshippeth me, is regarded by me to be the most devout.’”
SECTION XXXI
[(Bhagavad Gita Chapter VII)]
“The Holy One said, ‘Listen, O son of Pritha, how, without doubt, thou
mayst know me fully, fixing thy mind on me, practising devotion, and
taking refuge in me. I will now, without leaving anything out speak to thee
about knowledge and experience, knowing which there would be left nothing
in this world (for thee) to know. One among thousands of men striveth for
perfection. Of those even that are assiduous and have attained to
perfection, only some one knoweth me truly.[203] Earth, water, fire, air,
space, mind, also understanding, and consciousness,--thus hath my nature
been divided eight-fold. This is a lower (form of my) nature. Different
from this, know there is a higher (form of my) nature which is animate, O
thou of mighty arms, and by which this universe is held.[204] Know that
all creatures have these for their source. I am the source of evolution
and also of the dissolution of the entire universe. There is nothing
else, O Dhananjaya, that is higher than myself. Upon me is all this like
a row of pearls on a string. Taste I am in the waters, O son of Kunti,
(and) I am the splendour of both the moon and the sun, I am the Om in all
the Vedas, the sound in space, and the manliness in men. I am the
fragrant odour in earth, the splendour in fire, the life in all (living)
creatures, and penance in ascetics. Know me, O son of Pritha, to be the
eternal seed of all beings. I am the intelligence of all creatures endued
with intelligence, the glory of all glorious objects. I am also the
strength of all that are endued with strength, (myself) freed from desire
and thirst, and, O bull of Bharata’s race, am the desire, consistent with
duty, in all creatures.[205] And all existences which are of the quality
of goodness, and which are of the quality of passion and quality of
darkness, know that they are, indeed, from me. I am, however, not in
them, but they are in me. This entire universe, deluded by these three
entities consisting of (these) three qualities knoweth not me that am
beyond them and undecaying; since this illusion of mine, depending on the
(three) qualities, is exceedingly marvellous and highly difficult of
being transcended. They that resort to me alone cross this illusion.[206]
Doers of evil, ignorant men, the worst of their species, robbed of their
knowledge by (my) illusion and wedded to the state of demons, do not
resort to me. Four classes of doers of good deeds worship me, O Arjuna,
viz., he that is distressed, that is possessed of knowledge, being always
devoted and having his faith in only One, is superior to the rest, for
unto the man of knowledge I am dear above everything, and he also is dear
to me. All these are noble. But the man of knowledge is regarded (by me)
to be my very self, since he, with soul fixed on abstraction, taketh
refuge in me as the highest goal. At the end of many births, the man
possessed of knowledge attaineth to me, (thinking) that Vasudeva is all
this. Such a high-souled person, however, is exceedingly rare. They who
have been robbed of knowledge by desire, resort to their godheads,
observant of diverse regulations and controlled by their own nature.[207]
Whatever form, (of godhead or myself) any worshipper desireth to worship
with faith, that faith of his unto that (form) I render steady. Endued
with that faith, he payeth his adorations to that (form), and obtaineth
from that all his desire, since all those are ordained by me.[208] The
fruits, however, of those persons endued with little intelligence are
perishable. They that worship the divinities, go to the divinities,
(while) they that worship me come even to me.[209] They that have no
discernment, regard me who am (really) unmanifest to have become
manifest, because they do not know the transcendent and undecaying state
of mine than which there is nothing higher.[210] Shrouded by the illusion
of my inconceivable power, I am not manifest to all. This deluded world
knoweth not me that I am unborn and undecaying. I know, O Arjuna, all
things that have been past, and all things that are present, and all
things that are to be. But there is nobody that knoweth me. All
creatures, O chastiser of foes, are deluded at the time of their birth by
the delusion, O Bharata, of pairs of opposites arising from desire and
aversion. But those persons of meritorious deeds whose sins have attained
their end, being freed from the delusion of pairs of opposites, worship
me, firm in their vow (of that worship). Those who, taking refuge in me,
strive for release from decay and death, know Brahman, the entire
Adhyatma, and action.[211] And they who know me with the Adhibhuta, the
Adhidaiva, and the Adhiyajna, having minds fixed on abstraction, know me
at the time of their departure (from this world).’”[212]
SECTION XXXII
[(Bhagavad Gita Chapter VIII)]
“Arjuna said, ‘What is that Brahman, what is Adhyatma, what is action, O
best of male beings? What also has been said to be Adhibhuta, and what is
called Adhidaiva? Who is here Adhiyajna, and how, in this body, O slayer
of Madhu? And how at the time of departure art thou to be known by those
that have restrained their self’?--
“The Holy One said, ‘Brahman is the Supreme and indestructible. Adhyatma
is said to be its own manifestation. The offering (to any godhead in a
sacrifice) which causeth the production and development of all--this is
called action.[213] Remembering me alone in (his) last moments, he that,
casting off his body, departeth (hence), cometh into my essence. There is
no doubt in this. Whichever form (of godhead) one remembereth when one
casteth off, at the end, (his) body, unto that one he goeth, O son of
Kunti, having habitually meditated on it always. Therefore, think of me
at all times, and engage in battle. Fixing thy mind and understanding on
me, thou wilt, without doubt, come even to me. Thinking (of the Supreme)
with a mind not running to other objects and endued with abstraction in
the form of uninterrupted application, one goeth, O son of Pritha, unto
the Divine and Supreme male Being. He who at the time of his departure,
with a steady mind, endued with reverence, with power of abstraction, and
directing the life-breath called Prana between the eye-brows, thinketh of
that ancient seer, who is the ruler (of all), who is minuter than the
minutest atom, who is the ordainer of all, who is inconceivable in form,
and who is beyond all darkness, cometh unto that Divine and Supreme Male
Being. I will tell thee in brief about that seat which persons conversant
with the Vedas declare to be indestructible, which is entered by ascetics
freed from all longings, and in expectation of which (people) practise
the vows of Brahmacharins. Casting off (this) body, he who departeth,
stopping up all the doors, confining the mind within the heart, placing
his own life-breath called Prana between the eye-brows, resting on
continued meditation, uttering this one syllable Om which is Brahman, and
thinking of me, attaineth to the highest goal.[214] He who always
thinketh of me with mind ever withdrawn from all other objects, unto that
devotee always engaged on meditation, I am, O Partha, easy of access.
High-souled persons who have achieved the highest perfection, attaining
to me, do not incur re-birth which is the abode of sorrow and which is
transient. All the worlds, O Arjuna, from the abode of Brahman downwards
have to go through a round of births; on attaining to me, however, O son
of Kunti, there is no re-birth.[215] They who know a day of Brahman to
end after a thousand Yugas, and a night (of his) to terminate after a
thousand Yugas are persons that know day and night.[216] On the advent of
(Brahman’s) day everything that is manifest springeth from the
unmanifest; and when (his) night cometh, into that same which is called
unmanifest all things disappear. That same assemblage of creatures,
springing forth again and again, dissolveth on the advent of night, and
springeth forth (again), O son of Pritha, when day cometh, constrained
(by the force of action, etc.)[217]. There is, however, another entity,
unmanifest and eternal, which is beyond that unmanifest, and which is not
destroyed when all the entities are destroyed. It is said to be
unmanifest and indestructible. They call it the highest goal, attaining
which no one hath to come back. That is my Supreme seat. That Supreme
Being, O son of Pritha, He within whom are all entities, and by whom all
this is permeated, is to be attained by reverence undirected to any other
object. I will tell thee the times, O bull of Bharata’s race, in which
devotees departing (from this life) go, never to return, or to return.
The fire, the Light, the day, the lighted fortnight, the six months of
the northern solstice, departing from here, the persons knowing Brahma go
through this path to Brahma.[218] Smoke, night, also the dark-fortnight
(and) the six months of the southern solstice, (departing) through this
path, devotee, attaining to the lunar light, returneth. The bright and
the dark, these two paths, are regarded to be the eternal (two paths) of
the universe. By the one, (one) goeth never to return; by the other, one
(going) cometh back. Knowing these two paths, O son of Pritha, no devotee
is deluded. Therefore, at all times, be endued with devotion, O Arjuna.
The meritorious fruit that is prescribed for the (study of the) Vedas,
for sacrifices, for ascetic austerities and for gifts, a devotee knowing
all this (that hath been said here), attaineth to it all, and (also)
attaineth the Supreme and Primeval seat.’”
SECTION XXXIII
[(Bhagavad Gita Chapter IX)]
“The Holy One said, ‘Now I will tell thee that art without envy that most
mysterious knowledge along with experience, knowing which thou wilt be
freed from evil. This is royal science, a royal mystery, highly
cleansing, directly apprehensible, consistent with the sacred laws, easy
to practise, (and) imperishable. Those persons, O chastiser of foes, who
have no faith in this sacred doctrine, not attaining to me, return to the
path of this world that is subject to destruction. This entire universe
is pervaded by me in my unmanifest form. All entities are in me, but I do
not reside in them. Nor yet are all entities in me. Behold my divine
power. Supporting all entities and producing all entities, myself doth
not (yet) reside in (those) entities. As the great and obiquitious
atmosphere always occupieth space, understand that all entities reside in
me in the same way.[219] All entities, O son of Kunti, attain to my
nature at the close of a Kalpa. I create them again at the beginning of a
Kalpa.[220] Regulating my own (independent) nature I create again and in
this whole assemblage of entities which is plastic in consequence of its
subjection to nature.[221] Those acts, however, O Dhananjaya, do not
fetter me who sitteth as one unconcerned, being unattached to those acts
(of creation). Through me, the overlooker, primal nature produceth the
(universe of) mobiles and immobiles. For the reason, O son of Kunti, the
universe passeth through its rounds (of birth and destruction).[222] Not
knowing my supreme nature of the great lord of all entities, ignorant
people of vain hopes, vain acts, vain knowledge, confounded minds, wedded
to the delusive nature of Asuras and Rakshasas, disregard me (as one)
that hath assumed a human body. But high-souled ones, O son of Pritha,
possessed of divine nature, and with minds directed to nothing else,
worship me, knowing (me) to be the origin of all entities and
undestructible. Always glorifying me, (or) striving with firm vows, (or)
bowing down to me, with reverence and ever devoted, (they) worship
me.[223] Others again, performing the sacrifice of knowledge, worship me,
(some) as one, (some) as distinct, (some) as pervading the universe, in
many forms.[224] I am the Vedic sacrifice, I am the sacrifice enjoined in
the Smritis, I am Swadha, I am the medicament produced from herbs; I am
the mantra, I am the sacrificial libation, I am the fire, and I am the
(sacrificial) offering.[225] I am the father of this universe, the
mother, the creator, grandsire; (I am) the thing to be known, the means
by which everything is cleaned, the syllable Om, the Rik, the Saman and
the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the
abode, the refuge, the friend, the source, the destruction, the support,
the receptacle, and the undestructible seed. I give heat, I produce and
suspend rain; I am immortality, and also death; and I am the existent and
the non-existent, O Arjuna. They who know the three branches of
knowledge, also drink the Soma juice, and whose sins have been cleansed
worshipping me by sacrifices, seek admission into heaven; and these
attaining to the sacred region of the chief of the gods, enjoy in heaven
the celestial pleasure of the gods. Having enjoyed that celestial world
of vast extent, upon exhaustion of their merit they re-enter the mortal
world. It is thus that they who accept the doctrines of the three Vedas
and wish for objects of desires, obtain going and coming. Those persons
who, thinking (of me) without directing their minds to anything else,
worship me, of those who are (thus) always devoted (to me)--I make them
gifts and preserve what they have. Even those devotees who, endued with
faith, worship other godheads, even they, O son of Kunti, worship me alone,
(though) irregularly.[226] I am the enjoyer, as also the lord, of all
sacrifices. They, however, do not know me truly; hence they fall off
(from heaven). They whose vows are directed to the Pitris attain to the
Pitris; who direct (their) worship to the inferior spirits called Bhutas
attain to Bhutas; they who worship me, attain even to myself. They who
offer me with reverence, leaf, flower, fruit, water--that offered with
reverence, I accept from him whose self is pure.[227] Whatever thou dost,
whatever eatest, whatever drinkest, whatever givest, whatever austerities
thou performest, manage it in such a way, O son of Kunti, that it may be
an offering to me. Thus mayst thou be freed from the fetters of action
having good and evil fruits. With self endued with renunciation and
devotion, thou wilt be released and will come to me. I am alike to all
creatures; there is none hateful to me, none dear. They, however, who
worship me with reverence are in me and I also am in them. If even a
person of exceedingly wicked conduct worshippeth me, without worshipping
any one else, he should certainly be regard as good, for his efforts are
well-directed. (Such a person) soon becometh of virtuous soul, and
attaineth to eternal tranquillity. Know, O son of Kunti, that none
devoted to me is ever lost. For, O son of Pritha, even they who may be of
sinful birth, women, Vaisyas, and also Sudras, even they, resorting to
me, attain to the supreme goal. What then (shall I say) of holy Brahmanas
and saints who are my devotees? Having come to this transient and
miserable world, be engaged in my worship.[228] Fix thy mind on me; be my
devotee, my worshipper; bow to me; and thus making me thy refuge and
applying thy self to abstraction, thou wilt certainly come to me.’”
SECTION XXXIV
[(Bhagavad Gita Chapter X)]
“The Holy One said, ‘Once more still, O mighty-armed one, listen to my
supernal words which, from desire of (thy) good, I say unto thee that
wouldst be pleased (therewith).[229] The hosts of gods know not my
origin, nor the great Rishis, since I am, in every way, the source of the
gods and the great Rishis.[230] He that knoweth me as the Supreme Lord of
the worlds, without birth and beginning, (he), undeluded among mortals,
is free from all sins. Intelligence, knowledge, the absence of delusion,
forgiveness, truth, self-restraint, and tranquillity, pleasure, pain,
birth, death, fear, and also security, abstention from harm, evenness of
mind, contentment, ascetic austerities, gift, fame, infamy, these several
attributes of creatures arise from me. The Seven great Rishis, the four
Maharishis before (them), and the Manus, partaking of my nature, were
born from my mind, of whom in this world are these offsprings.[231] He
that knoweth truly this pre-eminence and mystic power of mine, becometh
possessed of unswerving devotion. Of this (there is) no doubt. I am the
origin of all things, from me all things proceed. Thinking thus, the
wise, endued with my nature, worship me.[232] Their hearts on me, their
lives devoted to me, instructing one another, and glorifying me they are
ever contented and happy.[233] Unto them always devoted, and worshipping
(me) with love, I give that devotion in the form of knowledge by which
they come to me.[234] Of them, for compassion’s sake, I destroy the
darkness born of ignorance, by the brilliant lamp of knowledge, (myself)
dwelling in their souls.’
“Arjuna said, ‘Thou art the Supreme Brahma, the Supreme Abode, the
Holiest of the Holy, the eternal Male Being Divine, the First of gods
Unborn, the Lord. All the Rishis proclaim thee thus, and also the
celestial Rishi Narada; and Asita, Devala, (and) Vyasa; thyself also
tellest me (so). All this that thou tellest me, O Kesava, I regard as
true since, O Holy One, neither the gods nor the Danavas understand thy
manifestation. Thou only knowest thyself by thyself. O Best of Male
Beings, O Creator of all things; O Lord of all things, O God of gods, O
Lord of the Universe, it behoveth thee to declare without any
reservation, those divine perfections of thine by which perfections
pervading these worlds thou abidest. How shall I, ever meditating, know
thee, O thou of mystic powers, in what particular states mayst thou, O
Holy One, be meditated upon by me?[235] Do thou again, O Janardana,
copiously declare thy mystic powers and (thy) perfections, for I am never
satiated with hearing thy nectar-like words.’
“The Holy One said,--‘Well, unto thee I will declare my divine
perfections, by means of the principal ones (among them), O chief of the
Kurus, for there is no end to the extent of my (perfections).[236] I am
the soul, O thou of curly hair, seated in the heart of every being, I am
the beginning, and the middle, and the end also of all beings. I am
Vishnu among the Adityas, the resplendent Sun among all luminous bodies;
I am Marichi among the Maruts, and the Moon among constellations.[237] I
am the Sama Veda among the Vedas; I am Vasava among the gods; I am the
mind among the senses; I am the intellect in (living) beings. I am
Sankara among the Rudras, the Lord of treasures among the Yakshas and the
Rakshasas; I am Pavaka among the Vasus, and Meru among the peaked
(mountains). [238] Know me, O son of Pritha, to be Vrihaspati, the chief
of household priests. I am Skanda among commanders of forces. I am Ocean
among receptacles of water. I am Bhrigu among the great Rishis, I am the
One, undestructible (syllable Om) among words. Of sacrifices I am the
Japa-sacrifice.[239] Of immobiles I am the Himavat. I am the figtree
among all trees, I am Narada among the celestial Rishis. I am Chitraratha
among the Gandharvas and the ascetic Kapila among ascetics crowned with
Yoga success. Know me to be Uchchaisravas among horses, brought forth by
(the churning for) nectar, Airavata among princely elephants, and the
king among men. Among weapons I am the thunderbolt, among cows I am (she
called) Kamadhuk. I am Kandarpa the cause of reproduction, I am Vasuki
among serpents.[240] I am Ananta among Nagas, I am Varuna among aquatic
beings, I am Aryaman among the Pitris, and Yama among those that judge
and punish.[241] I am Prahlada among the Daityas, and Time among things
that count. I am the lion among the beasts, and Vinata’s son among winged
creatures. Of purifiers I am the wind. I am Rama among wielders of
weapons. I am the Makara among fishes, and I am Jahnavi (Ganga) among
streams.[242] Of created things I am the beginning and the end and also
the middle, O Arjuna. I am the knowledge of Supreme Spirit among all
kinds of knowledge, and the disputation among disputants.[243] Among all
letters I am the letter A, and (the compound called) Dwanda among all
compounds. I am also Time Eternal, and I am the Ordainer with face turned
on every side.[244] I am Death that seizeth all, and the source of all,
that is to be. Among females, I am Fame, Fortune, Speech, Memory,
Intelligence, Constancy, Forgiveness. Of the Sama hymns, I am the
Vrihat-sama and Gayatri among metres. Of the months, I am Margasirsha, of
the seasons (I am) that which is productive of flowers.[245] I am the
game of dice of them that cheat, and the splendour of those that are
splendid. I am Victory, I am Exertion, I am the goodness of the good. I
am Vasudeva among the Vrishnis, I am Dhananjaya among the sons of Pandu.
I am even Vyasa among the ascetics, and Usanas among seers. I am the Rod
of those that chastise, I am the Policy of those that seek victory. I am
silence among those that are secret. I am the Knowledge of those that are
possessed of Knowledge. That which is the Seed of all things, I am that,
O Arjuna. There is nothing mobile or immobile, which can exist without
me. There is no end, O chastiser of foes, of my divine perfections. This
recital of the extent of (those) perfections hath been uttered by me by
way (only) of instancing them. Whatever of exalted things (there is) or
glorious, or strong, understand thou that everything is born of a portion
of my energy. Or rather, what hast thou to do, by knowing all this in
detail, O Arjuna? Supporting this entire universe with only a portion (of
myself), I stand.[246]’”
SECTION XXXV
[(Bhagavad Gita Chapter XI)]
“Arjuna said,--‘This discourse about the supreme mystery, called
Adhyatman, which thou hast uttered for my welfare, hath dispelled my
delusion.[247] For I have heard at large from thee of the creation and
dissolution of beings, O thou of eyes like lotus petals, and also of thy
greatness that knoweth no deterioration. What thou hast said about
thyself, O great Lord, is even so. O best of Male Beings, I desire to
behold thy sovereign form. If, O Lord, thou thinkest that I am competent
to behold that (form), then, O Lord of mystic power, show me thy eternal
Self.[248]’
“The Holy One said, ‘Behold, O son of Pritha, my forms by hundreds and
thousands, various, divine, diverse in hue and shape. Behold the Adityas,
the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata,
innumerable marvels unseen before (by thee). Behold, O thou of curly
hair, the entire universe of mobiles and immobiles, collected together in
this body of mine, whatever else thou mayst wish to see.[249] Thou art,
however, not competent to behold me with this eye of thine. I give thee
celestial sight. Behold my sovereign mystic nature.’”
Sanjaya continued,--“Having said this, O monarch, Hari, the mighty Lord
of mystic power, then revealed to the son of Pritha his Supreme sovereign
form, with many mouths and eyes, many wonderous aspects, many celestial
ornaments, many celestial weapons uplifted, wearing celestial garlands
and robes, (and) with unguents of celestial fragrance, full of every
wonder, resplendent, infinite, with faces turned on all sides.[250] If
the splendour of a thousand suns were to burst forth at once in the sky,
(then) that would be like the splendour of that Mighty One. The son of
Pandu then beheld there in the body of that God of gods the entire
universe divided and sub-divided into many parts, all collected
together.[251] Then Dhananjaya, filled with amazement, (and) with hair
standing on end, bowing with (his) head, with joined hands addressed the
God.
“Arjuna said, ‘I behold all the gods, O God, as also all the varied hosts
of creatures, (and) Brahman seated on (his) lotus seat, and all the
Rishis and the celestial snakes. I behold Thee with innumerable arms,
stomachs, mouths, (and) eyes, on every side, O thou of infinite forms.
Neither end nor middle, nor also beginning of thine do I behold, O Lord
of the universe, O thou of universal form. Bearing (thy) diadem, mace,
and discus, a mass of energy, glowing on all sides, do I behold thee that
art hard to look at, endued on all sides with the effulgence of the
blazing fire or the Sun, (and) immeasurable. Thou art indestructible,
(and) the Supreme object of this universe. Thou art without decay, the
guardian of eternal virtue. I regard thee to be the eternal (male) Being.
I behold thee to be without beginning, mean, end, to be of infinite
prowess, of innumerable arms, having the Sun and the Moon for thy eyes,
the blazing fire for thy mouth, and heating this universe with energy of
thy own. For the space betwixt heaven and earth is pervaded by Thee
alone, as also all the points of the horizon. At sight of this marvellous
and fierce form of thine, O Supreme Soul, the triple world trembleth. For
these hosts of gods are entering thee. Some, afraid, are praying with
joined hands. Saying Hail to Thee--the hosts of great Rishis and Siddhas
praise Thee with copious hymns of praise.[252] The Rudras, the Adityas,
the Vasus, they that (called) the Siddhas, the Viswas, the Aswins, the
Maruts, also the Ushmapas, the Gandharvas, the Yakshas, the Asuras, the
hosts of Siddhyas, behold Thee and are all amazed. Beholding Thy mighty
form with many mouths and eyes, O mighty-armed one, with innumerable
arms, thighs and feet, many stomachs, (and) terrible in consequence of
many tusks, all creatures are frightened and I also. Indeed, touching the
very skies, of blazing radiance, many-hued, mouth wide-open, with eyes
that are blazing and large, beholding thee, O Vishnu, with (my) inner
soul trembling (in fright), I can no longer command courage and peace of
mind. Beholding thy mouths that are terrible in consequence of (their)
tusks, and that are fierce (as the all-destroying fire at the end of the
Yuga), I cannot recognise the points of the horizon nor can I command
peace of mind. Be gracious, O God of gods, O thou that art the refuge of
the Universe. And all these sons of Dhritarashtra, together with the
hosts of kings, and Bhishma, and Drona, and also this Suta’s son (Karna),
accompanied by even the principal warriors of our side, are quickly
entering thy terrible mouths rendered fierce by thy tusks. Some, with
their heads crushed, are seen striking at the interstices of (thy) teeth.
As many currents of water flowing through different channels roll rapidly
towards the ocean, so these heroes of the world of men enter thy mouths
that flame all around. As moths with increasing speed rush for (their
own) destruction to the blazing fire, so also do (these) people, with
unceasing speed, enter thy mouths for (their) destruction. Swallowing all
these men from every side, thou lickest them with thy flaming mouths.
Filling the whole universe with (thy) energy, thy fierce splendours, O
Vishnu, are heating (everything). Tell me who thou art of (such) fierce
form. I bow to thee, O chief of the gods, be gracious to me. I desire to
know thee that art the Primeval One, I do not understand thy action.’[253]
“The Holy One said, ‘I am Death, the destroyer of the worlds, fully
developed. I am now engaged in slaying the race of men. Without thee all
these warriors standing in the different divisions shall cease to
be.[254] Wherefore, arise, gain glory, (and) vanquishing the foe, enjoy
(this) swelling kingdom. By me have all these been already slain. Be only
(my) instrument. O thou that can’st draw the bow with (even) the left
hand. Drona and Bhishma, and Jayadratha, and Karna, and also other heroic
warriors, (already) slain by me, do thou slay. Be not dismayed, fight;
thou shalt conquer in battle (thy) foes.’”
Sanjaya continued,--“Hearing these words of Kesava, the diadem-decked
(Arjuna), trembling, (and) with joined hands, bowed (unto him); and once
more said unto Krishna, with voice choked up and overwhelmed with fear,
and making his salutations (to him).--
“Arjuna said, ‘It is meet, Hrishikesa, that the universe is delighted and
charmed in uttering thy praise, and the Rakshasas flee in fear in all
directions, and the hosts of the Siddhas bow down (to thee). And why
should they not bow down to thee, O Supreme Soul, that are greater than
even Brahman (himself), and the primal cause? O thou that art Infinite, O
God of the gods, O thou that art the refuge of the universe, thou art
indestructible, thou art that which is, and that which is not and that
which is beyond (both). Thou art the First God, the ancient (male) Being,
thou art the Supreme refuge of this universe. Thou art the Knower, thou
art the Object to be known, thou art the highest abode. By thee is
pervaded this universe, O thou of infinite form.[255] Thou art Vayu,
Yama, Agni, Varuna, Moon, Prajapati, and Grandsire. Obeisance be to thee
a thousand times, and again and yet again obeisance to thee. Obeisance to
thee in front, and also from behind. Let obeisance be to thee from every
side, O thou that art all. Thou art all, of energy that is infinite, and
prowess that is immeasurable. Thou embracest the All. Regarding (thee) a
friend whatever hath been said by me carelessly, such as--“O Krishna, O
Yadava, O friend,”--not knowing this thy greatness from want of judgement
or from love either, whatever disrespect hath been shown thee for purpose
of mirth, on occasions of play, lying, sitting, (or) at meals, while
alone or in the presence of others, O undeteriorating one, I beg thy
pardon for it, that art immeasurable. Thou art the father of this
universe of mobiles and immobiles. Thou art the great master deserving of
worship. There is none equal to thee, how can there be one greater? O
thou whose power is unparalleled in even three worlds?[256] Therefore
bowing (to thee) prostrating (my) body, I ask thy grace, O Lord, O
adorable one. It behoveth thee, O God, to bear (my faults) as a father
(his) son’s, a friend (his) friend’s, a lover (his) loved one’s.
Beholding (thy) form (unseen) before, I have been joyful, (yet) my mind
hath been troubled, with fear. Show me that (other ordinary) form, O God.
Be gracious, O Lord of the gods, O thou that art the refuge of the
universe. (Decked) in diadem, and (armed) with mace, discus in hand, as
before, I desire to behold thee. Be of that same four-armed form, O thou
of a thousand arms, thou of universal form.’
“The Holy One said, ‘Pleased with thee, O Arjuna, I have, by my (own)
mystic power, shown thee this supreme form, full of glory, Universal,
Infinite, Primeval, which hath been seen before by none save thee. Except
by thee alone, hero of Kuru’s race, I cannot be seen in this form in the
world of men by any one else, (aided) even by the study of the Vedas and
of sacrifices, by gifts, by actions, (or) by the severest
austerities.[257] Let no fear be thine, nor perplexity of mind at seeing
this awful form of mine. Freed from fear with a joyful heart, thou again
see Me assuming that other form.’”
Sanjaya continued,--“Vasudeva, having said all this to Arjuna, once more
showed (him) his own (ordinary) form, and that High-Souled one, assuming
once more (his) gentle form, comforted him who had been afflicted.”
“Arjuna said, ‘Beholding this gentle human form of thine, O Janardana, I
have now become of right mind and have come to my normal state.’
“The Holy One said, ‘This form of mine which thou hast seen is difficult
of being seen. Even the gods are always desirous of becoming spectators
of this (my) form. Not by the Vedas, nor by austerities, nor by gifts,
nor by sacrifices, can I be seen in this form of mine which thou hast
seen. By reverence, however, that is exclusive (in its objects), O
Arjuna, I can in this form be known, seen truly, and attained to, O
chastiser of foes. He who doth everything for me, who hath me for his
supreme object, who is freed from attachment, who is without enmity
towards all beings, even he, O Arjuna, cometh to me.’”
SECTION XXXVI
[(Bhagavad Gita Chapter XII)]
“Arjuna said, ‘Of those worshippers who, constantly devoted, adore thee,
and those who (meditate) on thee as the Immutable and Unmanifest, who are
best acquainted with devotion?’
“The Holy One said, ‘Fixing (their) mind on me, they that constantly
adore me, being endued (besides) with the highest faith, are deemed by me
to be the most devoted. They, however, who worship the Immutable, the
Unmanifest, the All-pervading, the Inconceivable, the Indifferent, the
Immutable, the Eternal, who, restraining the entire group of the senses,
are equal-minded in respect of all around and are engaged in the good of
all creatures, (also) attain to me. The trouble is the greater for those
whose minds are fixed on the Unmanifest; for the path to the Unmanifest
is hard to find by those that are embodied. They (again) who, reposing
all action on me (and) regarding me as their highest object (of
attainment), worship me, meditating on me with devotion undirected to
anything else, of them whose minds are (thus) fixed on me, I, without
delay, become the deliverer from the ocean of (this) mortal world. Fix
thy heart on me alone, place thy understanding on me, Hereafter then
shalt thou dwell in me. (There is) no doubt (in this).[258] If however,
thou art unable to fix thy heart steadily on me, then, O Dhananjaya,
strive to obtain me by devotion (arising) from continuous application. If
thou beest unequal to even (this) continuous application, then let
actions performed for me be thy highest aim. Even performing all thy acts
for my sake, thou wilt obtain perfection. If even this thou art unable to
do, then resorting to devotion in me, (and) subduing thy soul, abandon
the fruit of all actions. Knowledge is superior to application (in
devotion); meditation is better than knowledge; the abandonment of the
fruit of reaction (is better) than meditation; and tranquillity (results)
immediately from abandonment. He who hath no hatred for any creature, who
is friendly and compassionate also, who is free from egoism, who hath no
vanity, attachment, who is alike in pleasure and pain, who is forgiving,
contented, always devoted, of subdued soul, firm of purpose, with heart
and understanding fixed on me, even he is dear to me. He through whom the
world is not troubled, (and) who is not troubled by the world, who is
free from joy, wrath, fear and anxieties, even he is dear to me. That
devotee of mine who is unconcerned, pure, diligent, unconnected (with
worldly objects), and free from distress (of mind), and who renounceth
every action (for fruit), even he is dear to me.[259] He who hath no joy,
no aversion, who neither grieveth nor desireth, who renounceth both good
and evil, (and) who is full of faith in me, even he is dear to me. He who
is alike to friend and foe, as also in honour and dishonour, who is alike
in cold and heat, (and pleasure and pain), who is free from attachment,
to whom censure and praise are equal, who is taciturn, who is contented
with anything that cometh (to him), who is homeless, of steady mind and
full of faith, even that man is dear to me. They who resort to this
righteousness (leading to) immortality which hath been (already)
declared,--those devotees full of faith and regarding me as the highest
object (of their acquisition) are the dearest to me.’”
SECTION XXXVII
[(Bhagavad Gita, Chapter XIII)]
“The Holy One said, ‘This body, O son of Kunti, is called Kshetra. Him
who knoweth it, the learned call Kshetrajna.[260] Know me, O Bharata, to
be Kshetras. The knowledge of Kshetra and Kshetrajna I regard to be
(true) knowledge. What that Kshetra (is), and what (it is) like, and what
changes it undergoes, and whence (it comes), what is he (viz.,
Kshetrajna), and what his powers are, hear from me in brief. All this
hath in many ways been sung separately, by Rishis in various verses, in
well-settled texts fraught with reason and giving indications of Brahman.
The great elements, egoism, intellect, the unmanifest (viz., Prakriti),
also the ten senses, the one (manas), the five objects of sense, desire,
aversion, pleasure, pain, body consciousness, courage,--all this in brief
hath been declared to be Kshetra in its modified form. Absence of vanity,
absence of ostentation, abstention from injury, forgiveness, uprightness,
devotion to preceptor, purity, constancy, self-restraint, indifference to
objects of sense, absence of egoism, perception of the misery and evil of
birth, death, decrepitude and disease,[261] freedom from attachment,
absence of sympathy for son, wife, home, and the rest, and constant
equanimity of heart on attainment of good and evil, unswerving devotion
to me without meditation on anything else, frequenting of lonely places,
distaste for concourse of men,[262] constancy in the knowledge of the
relation of the individual self to the supreme, perception of the object
of the knowledge of truth,--all this is called Knowledge; all that which
is contrary to this is Ignorance.[263] That which is the object of
knowledge I will (now) declare (to thee), knowing which one obtaineth
immortality. [It is] the Supreme Brahma having no beginning, who is said
to be neither existent nor non-existent; whose hands and feet are on all
sides, whose eyes, heads and faces are on all sides, who dwells pervading
everything in the world, who is possessed of all the qualities of the
senses (though) devoid of the senses, without attachment (yet) sustaining
all things, without attributes (yet) enjoying (a) all attributes,[264]
without and within all creatures, immobile and mobile, not knowable
because of (his) subtlety, remote yet near, undistributed in all beings,
(yet) remaining as if distributed, who is the sustainer of (all) beings,
the absorber and the creator (of all); who is the light of all luminous
bodies, who is said to be beyond all darkness; who is knowledge, the
Object of knowledge, the End of knowledge and seated in the hearts of
all. Thus Kshetra, and Knowledge, and the Object of Knowledge, have been
declared (to thee) in brief. My devotee, knowing (all) this, becomes one
in spirit with me. Know that Nature and Spirit are both without beginning
(and) know (also) that all modifications and all qualities spring from
Nature.[265] Nature is said to be the source of the capacity of enjoying
pleasures and pains.[266] For Spirit, dwelling in nature enjoyeth the
qualities born of Nature. The cause of its births in good or evil wombs
is (its) connection with the qualities.[267] The Supreme Purusha in this
body is said to be surveyor, approver, supporter, enjoyer, the mighty
lord, and also the Supreme Soul.[268] He who thus knows Spirit, and
Nature, with the qualities, in whatever state he may be, is never born
again. Some by meditation behold the self in the self by the self; others
by devotion according to the Sankhya system; and others (again), by
devotion through works. Others yet not knowing this, worship, hearing of
it from others. Even these, devoted to what is heard, cross over
death.[269] Whatever entity, immobile or mobile, cometh into existence,
know that, O bull of Bharata’s race, to be from the connection of Kshetra
and Kshetrajna (matter and spirit). He seeth the Supreme Lord dwelling
alike in all beings, the Imperishable in the Perishable. For seeing the
Lord dwelling alike everywhere, one doth not destroy[270] himself by
himself, and then reacheth the highest goal. He seeth (truly) who seeth
all actions to be wrought by nature alone in every way and the self
likewise to be not the doer. When one seeth the diversity of entities as
existing in one, and the issue (everything) from that (One), then is one
said to attain to Brahma. This inexhaustible Supreme Self, O son of
Kunti, being without beginning and without attributes, doth not act, nor
is stained even when stationed in the body. As space, which is
ubiquitous, is never, in consequence of its subtlety tainted, so the
soul, stationed in every body, is never tainted.[271] As the single Sun
lights up the entire world, so the Spirit, O Bharata, lights up the
entire (sphere of) matters. They that, by the eye of knowledge, know the
distinction between matter and spirit, and the deliverance from the
nature of all entities, attain to the Supreme.’”[272]
SECTION XXXVIII
[(Bhagavad Gita Chapter XIV)]
“The Holy One said, ‘I will again declare (to thee) that supernal science
of sciences, that excellent science, knowing which all the munis have
attained to the highest perfection from (the fetters of) this body.[273]
Resorting to this science, and attaining to my nature, they are not
reborn even on (the occasion of) a (new) creation and are not disturbed
at the universal dissolution. The mighty Brahma is a womb for me. Therein
I place the (living) germ. Thence, O Bharata, the birth of all beings
taketh place. Whatever (bodily) forms, O son of Kunti, are born in all
wombs, of them Brahma is the mighty womb, (and) I the seed-imparting
Sire.[274] Goodness, passion, darkness, these qualities, born of nature,
bind down, O thou of mighty arms, the eternal embodied [soul] in the
body.[275] Amongst these, Goodness, from its unsullied nature, being
enlightening and free from misery, bindeth (the soul), O sinless one,
with the attainment of happiness and of knowledge. Know that passion,
having desire for its essence, is born of thirst and attachment. That, O
son of Kunti, bindeth the embodied (soul) by the attachment of work.
Darkness, however, know, is born of ignorance, (and) bewilders all
embodied [soul]. That bindeth, O Bharata, by error, indolence, and sleep.
Goodness uniteth (the soul) with pleasure; Passion, O Bharata, uniteth
with work; but darkness, veiling knowledge, uniteth with error. Passion
and darkness, being repressed, Goodness remaineth, O Bharata. Passion and
goodness (being repressed), darkness (remaineth); (and) darkness and
goodness (being repressed), passion (remaineth). When in this body, in
all its gates, the light of knowledge is produced, then should one know
that goodness hath been developed there. Avarice, activity, performance
of works, want of tranquillity, desire,--these, O bull of Bharata’s race,
are born when passion is developed. Gloom, inactivity, error, and
delusion also,--these, O son of Kuru’s race, are born when darkness is
developed. When the holder of a body goeth to dissolution while goodness
is developed, then he attaineth to the spotless regions of those that
know the Supreme. Going to dissolution when passion prevails, one is born
among those that are attached to work. Likewise, dissolved during
darkness, one is born in wombs that beget the ignorant. The fruit of good
action is said to be good and untainted. The fruit, however, of passion,
is misery; (and) the fruit of Darkness is ignorance. From goodness is
produced knowledge; from passion, avarice; (and) from darkness are error
and delusion, and also ignorance. They that dwell in goodness go on high;
they that are addicted to passion dwell in the middle; (while) they that
are of darkness, being addicted to the lowest quality, go down. When an
observer recognises none else to be an agent save the qualities, and
knows that which is beyond (the qualities), he attaineth to my nature.
The embodied [soul], by transcending these three qualities which
constitute the source of all bodies, enjoyeth immortality, being freed
from birth, death, decrepitude, and misery.’[276]
“Arjuna said, ‘What are indications, O Lord, of one who hath transcended
these three qualities? What is his conduct? How also doth one transcend
these three qualities?’
“The Holy One said, ‘He who hath no aversion for light, activity, and
even delusion, O son of Pandu, when they are present, nor desireth them
when they are absent,[277] who, seated as one unconcerned, is not shaken
by those qualities; who sitteth and moveth not, thinking that it is the
qualities (and not he) that are engaged (in their respective functions);
to whom pain and pleasure are alike, who is self-contained, and to whom a
sod of earth, a stone, and gold are alike; to whom the agreeable and the
disagreeable are the same; who hath discernment; to whom censure and
praise are the same; to whom honour and dishonour are the same; who
regardeth friend and foe alike; who hath renounced all exertion--is said
to have transcended the qualities. He also who worshippeth Me with
exclusive devotion, he, transcending those qualities, becometh fit for
admission into the nature of Brahma. For I am the stay of Brahma, of
immortality, of undestructibility, of eternal piety, and of unbroken
felicity.’”[278]
SECTION XXXIX
[(Bhagavad Gita Chapter XV)]
“The Holy One said, ‘They say that the Aswattha, having its roots above
and branches below, is eternal, its leaves are the Chhandas. He who
knoweth it, knoweth the Vedas.[279] Downwards and upwards are stretched
its branches which are enlarged by the qualities; its sprouts are the
objects of senses. Downwards its roots, leading to action, are extended
to this world of men.[280] Its form cannot here (below) be thus known,
nor (its) end, nor (its) beginning, nor (its) support. Cutting, with the
hard weapon of unconcern, this Aswattha of roots firmly fixed, then
should one seek for that place repairing whither one returneth not again
(thinking)--“I will seek the protection of that Primeval Sire from whom
the ancient course of (worldly) life hath flowed.”--Those that are free
from pride and delusion, that have subdued the evil of attachment, that
are steady in the contemplation of the relation of the Supreme to the
individual self, from whom desire hath departed, freed from the pairs of
opposites known by the names of pleasure and pain (and the like), repair,
undeluded, to that eternal seat. The sun lighteth not that [seat], nor
the moon, nor fire. Whither going none returneth, that is my supreme
seat. An eternal portion of Me is that which, becoming an individual soul
in the world of life, draweth to itself the (five) senses with the mind
as the sixth which all depend on nature. When the sovereign (of this
bodily frame) assumeth or quitteth (a) body, it departeth taking away
these, like the wind (taking away) perfumes from their seats. Presiding
over the ear, the eye, (the organs of) touch, taste, and smell, and also
over the mind, he enjoyeth all objects of senses. They that are deluded
do not see (him) when quitting or abiding in (the body), when enjoying or
joined to the qualities. They (however) see that have the eye of
knowledge.[281] Devotees exerting (towards that end) behold him dwelling
in themselves. They (however) that are senseless and whose minds are not
restrained, behold him not, even while exerting (themselves).[282] That
splendour dwelling in the sun which illumines the vast universe, that
(which is) in the moon, and that (which is) in the fire, know that
splendour to be mine. Entering into the earth I uphold creatures by my
force; and becoming the juicy moon I nourish all herbs.[283] Myself
becoming the vital heat (Vaiswanara) residing in the bodies of creatures
that breathe, (and) uniting with the upward and the downward
life-breaths, I digest the four kinds of food.[284] I am seated in the
hearts of all. From Me are memory and knowledge and the loss of both. I
am the objects of knowledge to be known by (the aid of) all the Vedas. I
am the author of the Vedantas, and I alone am the knower of the
Vedas.[285] There are these two entities in the world, viz., the mutable
and the immutable. The mutable is all (these) creatures. The unchangeable
one is called the immutable.[286] But there is another, the Supreme
Being, called Paramatman, who was the Eternal Lord, pervading the three
worlds, sustaineth (them) (and) since I transcend the mutable, and am
higher than even the immutable; for this I am celebrated in the world
(among men) and in the Veda as Purushottama (the Highest Being). He who,
without being deluded, knoweth Me as this Highest Being,--he knowing all,
O Bharata, worshippeth Me in every way.[287] Thus, O sinless one, hath
this knowledge, forming the greatest of mysteries, been declared by Me
(to thee). Knowing this, O Bharata, one will become gifted with
intelligence, and will have done all he needs do.’”
SECTION XL
[(Bhagavad Gita Chapter XVI)]
“The Holy One said, ‘Fearlessness, purity of heart, perseverance in (the
pursuit of) knowledge and Yoga meditation, gifts, self-restraint,
sacrifice, study of the Vedas, ascetic penances, uprightness,[288]
abstention from injury, truth, freedom from anger, renunciation,
tranquillity, freedom from reporting other’s faults, compassion for all
creatures, absence of covetousness, gentleness, modesty, absence of
restlessness, vigour, forgiveness, firmness, cleanliness, absence of
quarrelsomeness, freedom from vanity,--these become his, O Bharata, who
is born to godlike possessions. Hypocrisy, pride, conceit, wrath,
rudeness and ignorance, are, O son of Pritha, his who is born to demoniac
possessions. God-like possessions are deemed to be for deliverance; the
demoniac for bondage. Grieve not, O son of Pandu, for thou art born to
god-like possessions. (There are) two kinds of created beings in this
world, viz., the god-like and the demoniac. The god-like have been
described at length. Hear now, from me, O son of Pritha, about the
demoniac. Persons of demoniac nature know not inclination or
disinclination. Neither purity, nor good conduct, nor truth exist in
them.[289] They say that the universe is void of truth, of guiding
principle, (and) of ruler; produced by the union of one another (male and
female) from lust, and nothing else. Depending on this view, these men of
lost selves, little intelligence, and fierce deeds, these enemies (of the
world), are born for the destruction of the universe.[290] Cherishing
desires that are insatiable, and endued with hypocrisy, conceit and
folly, they adopt false notions through delusion and engage in unholy
practices. Cherishing boundless thoughts limited by death (alone), and
regarding the enjoyment of (their) desires as the highest end, they are
persuaded that that is all. Fettered by the hundred nooses of hope,
addicted to lust and wrath, they covet to obtain this wealth
to-day,--This I will obtain later,--This wealth I have,--This (wealth)
will be mine in addition,--This foe hath been slain by me,--I will slay
even others,--I am lord,--I am the enjoyer,--I am successful, powerful,
happy,--I am rich and of noble birth,--Who else is there that is like
me?--I will sacrifice,--I will make gifts,--I will be merry,--thus
deluded by ignorance, tossed about by numerous thoughts, enveloped in
the meshes of delusion, attached to the enjoyment of objects of desire,
they sink into foul hell. Self-conceited, stubborn, filled with the pride
and intoxication of wealth, they perform sacrifices that are nominally
so, with hypocrisy and against the (prescribed) ordinance. Wedded to
vanity, power, pride, lust and wrath, these revilers hate Me in their own
bodies and those of others. These haters (of Me), cruel, the vilest among
men, and unholy, I hurl continually down into demoniac wombs. Coming into
demoniac wombs, deluded birth after birth, they, O son of Kunti, without
attaining to Me go down to the vilest state. Three-fold is the way to
hell, ruinous to the self, viz., lust, wrath, likewise avarice.
Therefore, these three, one should renounce. Freed from these three gates
of darkness, a man, O son of Kunti, works out his own welfare, and then
repairs to his highest goal. He who, abandoning the ordinances of the
scriptures, acts only under the impulses of desire, never attains to
perfection, nor happiness, nor the highest goal. Therefore, the
scriptures should be thy authority in determining what should be done and
what should not be done. It behoveth thee to do work here, having
ascertained what hath been declared by the ordinances of the scriptures.’”
SECTION XLI
[(Bhagavad Gita, Chapter XVII)]
“Arjuna said, ‘What is the state, O Krishna, of those who abandoning the
ordinance of the scriptures, perform sacrifices endued with faith? It is
one of Goodness, or Passion, or Darkness?’
“The Holy One said, ‘The faith of embodied (creatures) is of three kinds.
It is (also) born of their (individual) natures. It is good, passionate,
and dark. Hear now these. The faith of one, O Bharata, is conformable to
his own nature. A being here is full of faith; and whatever is one’s
faith, one is even that. They that are of the quality of goodness worship
the gods; they that are of the quality of passion (worship) the Yakshas
and the Rakshasas; other people that are of the quality of darkness
worship departed spirits and hosts of Bhutas. Those people who practise
severe ascetic austerities not ordained by the scriptures, are given up
to hypocrisy and pride, and endued with desire of attachment, and
violence,--those persons possessed of no discernment, torturing the
groups of organs in (their) bodies and Me also seated within (those)
bodies,--should be known to be of demoniac resolves. Food which is dear
to all is of three kinds. Sacrifice, penance, and gifts are likewise (of
three kinds). Listen to their distinctions as follows. Those kinds of
food that increase life’s period, energy, strength, health, well-being,
and joy, which are savoury, oleaginous, nutritive, and agreeable, are
liked by God. Those kinds of food which are bitter, sour, salted,
over-hot, pungent, dry, and burning, and which produce pain, grief and
disease, are desired by the passionate. The food which is cold, without
savour, stinking and corrupt, and which is even refuse, and filthy, is
dear to men of darkness. That sacrifice is good which, being prescribed
by the ordinance, is performed by persons, without any longing for the
fruit (thereof) and the mind being determined (to it under the belief)
that its performance is a duty. But that which is performed in
expectation of fruit and even for the sake of ostentation, know that
sacrifice, O chief of the sons of Bharata, to be of the quality of
passion. That sacrifice which is against the ordinance, in which no food
is dealt out, which is devoid of mantras (sacred verse), in which no fees
are paid to the brahmanas assisting to it, and which is void of faith, is
said to be of the quality of darkness. Reverence to the gods, regenerate
ones, preceptors, and men of knowledge, purity, uprightness, the
practices of a Brahmacharin, and abstention from injury, are said to
constitute the penance of the body. The speech which causeth no
agitation, which is true, which is agreeable and beneficial, and the
diligent study of the Vedas, are said to be the penance of speech.
Serenity of the mind, gentleness, taciturnity, self-restraint, and purity
of the disposition,--these are said to be the penance of the mind. This
three-fold penance performed with perfect faith, by men without desire of
fruit, and with devotion, is said to be of the quality of goodness. That
penance which is performed for the sake of (gaining) respect, honour, and
reverence, with hypocrisy, (and) which is unstable and transient is said
to be of the quality of passion. That penance which is performed under a
deluded conviction, with torture of one’s self, and for the destruction
of another, is said to be of the quality of darkness. That gift which is
given because it ought to be given, to one who cannot return any service
for it, in a proper time, and to a proper person, is said to be of the
quality of goodness. That, however, which is given reluctantly, for
return of services (past or expected), or even with an eye to
fruit,--that gift is said to be of the quality of passion. In an unfit
place and at an unfit time, the gift that is made to an unworthy object,
without respect, and with contempt, is said to be of the quality of
darkness. OM, TAT, SAT, this is said to be the three-fold designation of
Brahma. By that (Brahma), the Brahmanas and the Vedas, and the
Sacrifices, were ordained of old. Therefore, uttering the syllable OM,
the sacrifices, gifts, and penances, prescribed by the ordinance, of all
utterers of Brahma begin. Uttering TAT, the various rites of sacrifice,
penance, and gifts, without expectation of fruit, are performed by those
that are desirous of deliverance. SAT is employed to denote existence and
goodness. Likewise, O son of Pritha, the word SAT is used in any
auspicious act. Constancy in sacrifices, in penances and in gifts, is
also called SAT, and an act, too, for the sake of That is called
SAT.[291] Whatever oblation is offered (to the fire), whatever is given
away, whatever penance is performed, whatever is done, without faith, is,
O son of Pritha, said to be the opposite of SAT; and that is nought both
here and hereafter.’”[292]
SECTION XLII
[(Bhagavad Gita, Chapter XVIII)]
“Arjuna said, ‘Of renunciation, O thou of mighty arms, I desire to know
the true nature, and also of abandonment, O lord of the senses
distinctly, O slayer of Kesi.’[293]
“The Holy One said, ‘The rejection of the works with desire is known by
the learned as renunciation. The abandonment of the fruit of all work,
the discerning call abandonment. Some wise men say that work (itself)
should be abandoned as evil; others (say) that the works of sacrifice,
gifts, and penance, should not be abandoned. As to that abandonment,
listen to my decision, O best of the sons of Bharata, for abandonment, O
tiger among men, hath been declared to be of three kinds. The works of
sacrifice, gifts, and penance should not be abandoned. They should,
indeed, be done. Sacrifice, gift, and penance, are the purifications of
the wise. But even those works should be done, abandoning attachment and
fruit. This, O son of Pritha, is my excellent and decided opinion. The
renunciation of an act prescribed (in the scriptures) is not proper. Its
abandonment (is) from delusion, (and) is (therefore,) declared to be of
the quality of darkness.[294] (Regarding it) as (a source of) sorrow,
when work is abandoned from (fear of) bodily pain, one making such an
abandonment which is of the quality of passion never obtaineth the fruit
of abandonment. (Regarding it) as one that should be done, when[295] work
that is prescribed (in the scriptures) is done, O Arjuna, abandoning
attachment and fruit also, that abandonment is deemed to be of the
quality of goodness. Possessed of intelligence and with doubts dispelled,
an abandoner that is endowed with the quality of goodness hath no
aversion for an unpleasant action and no attachment to pleasant
(ones).[296] Since actions cannot be absolutely abandoned by an embodied
person, (therefore) he who abandons the fruit of actions is truly said to
be an abandoner. Evil, good and mixed-action hath (this) three-fold fruit
hereafter for those that do not abandon. But there is none whatever for
the renouncer.[297] Listen from me, O thou of mighty arms, to those five
causes for the completion of all actions, declared in the Sankhya
treating of the annihilation of actions.[298] (They are) substratum,
agent, the diverse kinds of organs, the diverse efforts severally, and
with them the deities as the fifth.[299] With body, speech, or mind,
whatever work, just or the reverse, a man undertakes, these five are its
causes. That being so, he that, owing to an unrefined understanding,
beholdeth his own self as solely the agent, he, dull in mind, beholdeth
not. He that hath no feeling of egoism, whose mind is not sullied, he,
even killing all these people, killeth not, nor is fettered (by
action).[300]--Knowledge, the object of knowledge, and the knower, form
the three-fold impulse of action. Instrument, action, and the agent, form
the three-fold complement of action.[301] Knowledge, action, and agent,
are declared in the enumeration of qualities to be three-fold, according
to the difference of qualities. Listen to those also duly.[302] That by
which One Eternal Essence is viewed in all things, undivided in the
divided, know that to be knowledge having the quality of goodness. That
knowledge which discerneth all things as diverse essences of different
kinds in consequence of their separateness, know that that knowledge hath
the quality of passion. But that which is attached to (each) single
object as if it were the whole, which is without reason, without truth,
and mean, that knowledge hath been said to be of the quality of darkness.
The action which is prescribed (by the scriptures), (done) without
attachment, performed without desires and aversion, by one who longeth
not for (its) fruit, is said to be of the quality of goodness. But that
action which is done by one seeking objects of desire, or by one filled
with egoism, and which is attended with great trouble, is said to be of
the quality of passion. That action which is undertaken from delusion,
without regard to consequences, loss, injury (to others), and (one’s own)
power also, is said to be of the quality of passion. The agent who is
free from attachment, who never speaketh of himself, who is endued with
constancy and energy, and is unmoved by success and defeat, is said to be
of the quality of goodness. The agent who is full of affections, who
wisheth for the fruit of actions, who is covetous, endued with cruelty,
and impure, and who feeleth joy and sorrow, is declared to be of the
quality of passion.[303] The agent who is void of application, without
discernment, obstinate, deceitful, malicious, slothful, desponding, and
procrastinating, is said to be of the quality of darkness.[304] Hear now,
O Dhananjaya, the three-fold division of intellect and constancy,
according to their qualities, which I am about to declare exhaustively
and distinctly. The intellect which knoweth action and inaction, what
ought to be done and what ought not to be done, fear and fearlessness,
bondage and deliverance, is, O son of Pritha, of the quality of goodness.
The intellect by which one imperfectly discerneth right and wrong, that
which ought to be done and that which ought not to be done, is, O son of
Pritha, of the quality of passion. That intellect which, shrouded by
darkness, regardeth wrong to be right, and all things as reversed, is, O
son of Pritha, of the quality of darkness. That unswerving constancy by
which one controls the functions of the mind, the life-breaths, and the
senses, through devotion, that constancy, is, O son of Pritha, of the
quality of goodness.[305] But that constancy, O Arjuna, by which one
holds to religion, desire, and profit, through attachment, desiring
fruit, that constancy, O son of Pritha, is of the quality of passion.
That through which an undiscerning person abandons not sleep, fear,
sorrow, despondency, and folly, that constancy is deemed to be of the
quality of darkness. Hear now from me, O bull of Bharata’s race, of the
three kinds of happiness. That in which one findeth pleasure from
repetition (of enjoyment), which bringeth an end to pain, which is like
poison first but resembleth nectar in the end, that happiness born of the
serenity produced by a knowledge of self, is said to be of the quality of
goodness.[306] That which is from the contact of the senses with their
objects which resembleth nectar first but is like poison in the end, that
happiness is held to be of the quality of passion. That happiness which
in the beginning and its consequences deludeth the soul, and springeth
from sleep, indolence, and stupidity, that is described to be of the
quality of darkness. There is not, either on earth or heaven among the
gods, the entity that is free from these three qualities born of nature.
The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras also, O
chastiser of foes, are distinguished by (these three) qualities born of
nature. Tranquillity, self-restraint, ascetic austerities, purity,
forgiveness, rectitude, knowledge, experience, and belief (in an
existence hereafter),--these are the duties of Brahmanas, born of (their
proper) nature. Bravery, energy, firmness, skill, not flying away from
battle, liberality, the bearing of a ruler,--these are the duties of
Kshatriyas, born of (their proper) nature. Agriculture, tending of
cattle, and trade, are the natural duties of Vaisyas. Of Sudras also, the
natural duty consists in servitude. Every man, engaged in his own duties,
attains to perfection. Hear now how one obtains perfection by application
to his duties. Him from whom are the movements of all beings, Him by whom
all this is pervaded, worshipping him by (the performance of) one’s own
duty, one obtaineth perfection. Better is one’s own duty though performed
faultily than another’s duty well-performed. Performing the duty
prescribed by (one’s own) nature, one incurreth no sin. One must not
abandon, O son of Kunti, one’s natural duty though tainted with evil, for
all actions are enveloped by evil like fire by smoke. He whose mind is
unattached everywhere, who hath subdued his self, and whose desire hath
departed, obtaineth, through renunciation, the supreme perfection of
freedom from work. Learn from me, only in brief, O son of Kunti, how one,
having obtained (this kind of) perfection, attaineth to Brahma which is
the supreme end of knowledge. Endued with a pure mind, and restraining
his self by constancy, renouncing sound and other objects of sense, and
casting off affection and aversion, he who resideth in a lonely place,
eateth little, and restraineth speech, body, and mind, who is ever intent
on meditation and abstraction, who hath recourse to indifference, who,
abandoning egoism, violence, pride, lust, wrath, and (all) surroundings,
hath been freed from selfishness and is tranquil (in mind), becometh fit
for assimilation with Brahma. Becoming one with Brahma, tranquil in
spirit, (such a) one grieveth not, desireth not; alike to all beings, he
obtaineth the highest devotion to Me. By (that) devotion he truly
understandeth Me. What I am, and who I am; then understanding Me truly,
he entereth into Me forthwith. Even performing all actions at all times
having refuge in Me, he obtaineth, through my favour, the seat that is
eternal and imperishable. Dedicating in thy heart all actions to Me,
being devoted to Me, resorting to mental abstraction, fix thy thoughts
constantly on Me. Fixing thy thoughts on Me, thou wilt surmount all
difficulties through my grace. But if from self-conceit thou wilt not
listen, thou wilt (then) utterly perish. If, having recourse to
self-conceit, thou thinkest--I will not fight,--that resolution of thine
would be vain, (for) Nature will constrain thee. That which, from
delusion, thou dost not wish to do, thou wilt do involuntarily, bound by
thy own duty springing from (thy own) nature. The Lord, O Arjuna,
dwelleth in the region of the heart of beings, turning all beings as if
mounted on a machine, by his illusive power. Seek shelter with Him in
every way, O Bharata. Through his grace thou wilt obtain supreme
tranquillity, the eternal seat. Thus hath been declared to thee by Me the
knowledge that is more mysterious than any (other) matter. Reflecting on
it fully, act as thou likest. Once more, listen to my supernal words, the
most mysterious of all. Exceedingly dear art thou to Me, therefore, I
will declare what is for thy benefit. Set thy heart on Me, become My
devotee, sacrifice to Me, bow down to Me. Then shalt thou come to Me. I
declare to thee truly, (for) thou art dear to Me. Forsaking all
(religious) duties, come to Me as thy sole refuge. I will deliver thee
from all sins. Do not grieve. This is not to be ever declared by thee to
one who practiseth no austerities, to one who is not a devotee, to one
who never waiteth on a preceptor, nor yet to one who calumniateth Me. He
who shall inculcate this supreme mystery to those that are devoted to Me,
offering Me the highest devotion, will come to Me, freed from (all his)
doubts.[307] Amongst men there is none who can do Me a dearer service
than he, nor shall any other on earth be dearer to Me than he. And he who
will study this holy converse between us, by him will have been offered
to Me the sacrifice of knowledge. Such is my opinion. Even the man who,
with faith and without cavil, will hear it (read), even he freed (from
re-birth), will obtain of the blessed regions of those that perform pious
acts. Hath this, O son of Pritha, been heard by thee with mind undirected
to any other objects? Hath thy delusion, (caused) by ignorance, been
destroyed, O Dhananjaya?’
“Arjuna said, ‘My delusion hath been destroyed, and the recollection (of
what I am) hath been gained by me, O Undeteriorating one, through thy
favour. I am now firm. My doubts have been dispelled. I will do thy
bidding.’”
Sanjaya continued, “Thus I heard this converse between Vasudeva and the
high-souled son of Pritha, (that is) wonderful and causeth the hair to
stand on end. Through Vyasa’s favour heard I this supreme mystery, this
(doctrine of) Yoga, from Krishna himself, the Lord of Yoga, who declared
it in person. O King recollecting and (again) recollecting this wonderful
(and) holy converse of Kesava and Arjuna, I rejoice over and over again.
Recollecting again and again that wonderful form also of Hari, great is
my amazement, O king, and I rejoice ever more. Thither where Krishna, the
Lord of Yoga (is), thither where the great bowman (Partha) is, thither,
in my opinion, are prosperity, and victory, and greatness, and eternal
justice[308]”
[End of the Bhagavad Gita]
SECTION XLIII
Sanjaya said,--“Beholding Dhananjaya then to take up once again (his)
arrows and Gandiva, the mighty car-warriors (of the Pandava party)
uttered a tremendous shout. And those heroes, viz., the Pandavas and the
Somakas, and those who followed them, filled with joy, blew their
sea-born conches. And drums, and Pesis, and Karkachas, and cow-horns were
beaten and blown together, and the uproar made was very loud. And then, O
ruler of men, there came the gods, with Gandharvas and the Pitris, and
the hosts of Siddhas and Charanas, from desire of witnessing (the sight).
And Rishis highly blessed came there in a body with him (Indra) of a
hundred sacrifices at their head, for beholding that great slaughter.
Then, O king, beholding the two armies, that looked like two oceans,
ready for the encounter and continuously moving, the heroic king
Yudhishthira, the Just, putting off his coat of mail and casting aside
his excellent weapon and quickly descending from his car, with joined
hands, proceeded on foot, eyeing the grandsire, with restrained speech,
facing the east, towards the direction where the hostile host was
(standing).[309] And seeing him proceed (thus), Dhananjaya, the son of
Kunti, speedily alighting from his car, followed him, accompanied by his
(other) brothers. And the Lord Vasudeva also followed him behind. And the
principal kings too (of his army), filled with anxiety, followed in the
same path.
“Arjuna said, ‘What is this act of thine, O king, that abandoning thy
brothers, thou proceedest on foot, face eastwards, to the hostile host?’
“Bhimasena said, ‘Where wilt thou go, O king of kings, having cast off
thy coat of mail and weapons, towards the warriors of the foe cased in
mail, and leaving thy brothers, O ruler of earth?’
“Nakula said, ‘Thou art my eldest brother, O Bharata, (beholding) thee
proceeding in this way, fear troubleth my bosom. Tell (us), whither wilt
thou go?’
“Sahadeva said, ‘When these hostile divisions, terrible and numerous, are
here with whom we are to fight, whither dost thou go, O king, in the
direction of our foes?’”
Sanjaya continued, “Though thus addressed by his brothers, O son of
Kuru’s race, Yudhishthira of restrained speech said nothing but continued
to proceed. Unto them (then), the high-souled Vasudeva of great wisdom
smilingly said,--‘His object is known to me. Having paid his respects to
all his superiors (such as) Bhishma, Drona, and Kripa, and Salya also, he
will fight the foe. It is heard in histories of olden times that he who,
having paid his respects according to the ordinance unto his preceptors,
revered in years and his kinsmen, fighteth with those that are his
superiors, is sure to obtain victory in battle. Even that is my
opinion.’--When Krishna was saying this, among the ranks of
Dhritarashtra’s son, a loud uproar of Alas, and Oh arose, but the other
(army) remained perfectly still. Beholding Yudhishthira, the heroic
warriors of Dhritarashtra’s son conversed with one another saying,--‘This
one is an infamous wretch of his race. It is plain that this king is
coming in terror towards Bhishma’s side. Yudhishthira, with his brothers,
hath become a seeker after (Bhishma’s) shelter. When Dhananjaya, however,
is (his) protector, and Pandu’s son Vrikodara, and Nakula, and Sahadeva
also, why doth the (eldest) son of Pandu come (hither) in fear? Though
celebrated in the world, this one, however, could never have been born in
the Kshatriya order, since he is weak and his bosom is filled with fear
(at the prospect) of battle.’ Then those warriors all praised the
Kauravas. And all of them, becoming rejoiced, with cheerful hearts waved
their garments. And, O monarch, all the warriors there (then) censured
Yudhishthira with all his brothers and along with Kesava too. Then the
Kaurava army, having said Fie to Yudhishthira, soon again, O monarch,
became perfectly still,--What will this king say? What will Bhishma say
in reply? What will Bhima boastful of his powers in battle, (say), and
what Krishna and Arjuna? What, indeed, hath (Yudhishthira) to say?--Great
was the curiosity then, O king, of both the armies in respect of
Yudhishthira. The king (meanwhile), penetrating the hostile array
bristling with arrows and darts, proceeded quickly towards Bhishma,
surrounded by his brothers. Seizing his feet with his two hands, the
royal son of Pandu then said unto Santanu’s son Bhishma who was there
ready for battle, (these words).
“Yudhishthira said, ‘I salute thee, O invincible one. With thee we will
do battle. Grant (us) thy permission in that matter. Give (us) also (thy)
blessing.’
“Bhishma said, ‘If, O lord of the earth, thou hadst not, in this battle
come to me thus, I would have, O great king, cursed thee, O Bharata, for
bringing about thy defeat. I am gratified (with thee), O son. Do battle,
and obtain victory, O son of Pandu, What else may be desired by thee,
obtain thou in battle. Solicit also the boon, O son of Pritha, which thou
desirest to have from us. If it happens so, O great king, then defeat
will not be thine. A man is the slave of wealth, but wealth is no one’s
slave. This is very true, O king. I have been bound by the Kauravas with
(their) wealth. It is for this, O son of Kuru’s race, that like a eunuch
I am uttering these words, viz.,--“Bound I am by the Kauravas with wealth.
Battle excepted, what dost thou desire?”[310]’
“Yudhishthira said, ‘O thou of great wisdom, do thou, desirous of my
welfare, from day to day, consult my interests. Do battle, however for
the sake of the Kauravas. Even this is always my prayer (to thee).’
“Bhishma said, ‘O king, O son of Kuru’s race, what aid can I render thee
in this? I shall, of course, fight for (thy) foes. Tell me what thou hast
to say.’
“Yudhishthira said, ‘Therefore, O Sire, I ask thee, I bow to thee, O
grandsire, how shall we, in battle, vanquish thee that art invincible?
Tell me this that is for my benefit, if indeed, thou seest any good in
it.’
“Bhishma said, ‘I do not, O son of Kunti, see the person who, even if he
were the chief of the celestials himself, can defeat me in battle when I
fight.’
“Yudhishthira said, ‘My salutations to thee, O grandsire. Therefore, do I
ask thee (this). Tell us how thy own death may be compassed by foes in
battle.’
“Bhishma said, ‘I do not see the person, O sire, who can vanquish me in
battle. The time also of my death is not yet come to me once again.’”
Sanjaya continued,--“Then, O son of Kuru’s race, Yudhishthira, once more
saluting him, accepted Bhishma’s words with a bend of his head. And that
mighty-armed one then proceeded towards the car of the preceptor (Drona)
through the midst of all the soldiers who were eyeing him, accompanied by
his brothers. Then saluting Drona and walking round him, the king spoke
to that invincible warrior words that were for his own benefit.[311]
“Yudhishthira said, ‘I ask thee, O invincible one, how I may fight
without incurring sin, and how, with thy permission, O regenerate one, I
may vanquish all my foes?’ [312]
“Drona said, ‘If, having resolved to fight, thou hadst not come to me
(thus), I would have cursed thee, O king, for thy complete overthrow. I
am, however, gratified, O Yudhishthira, and honoured by thee, O sinless
one. I permit thee, fight and obtain victory. I will also fulfil thy
wish. Say what thou hast to say. Under these circumstances, battle
excepted, what dost thou wish? A man is the slave of wealth, but wealth
is not one’s slave. This is quite true, O king! Bound I have been with
(their) wealth by the Kauravas! It is for this that like a eunuch I shall
fight for the sake of the Kauravas. It is for this that like a eunuch I
am uttering these words--“Battle excepted, what dost thou wish? I shall
fight for the sake of the Kauravas, but will pray for thy victory.”’ [313]
“Yudhishthira said, ‘Pray for my victory, O regenerate one, and counsel
what is for my good. Fight, however, for the Kauravas. This is the boon
solicited by me.’
“Drona said, ‘Victory, O king, is certain for thee that hast Hari for thy
counsellor. I (also) grant thee that thou wilt vanquish thy foes in
battle. Thither where righteousness is, thither is Krishna, and thither
where Krishna is, thither is victory. Go, fight, O son of Kunti! Ask me,
what shall I say unto thee?’
“Yudhishthira said, ‘I ask thee, O foremost of regenerate ones, listen to
what I have to say. How shall we in battle vanquish thee that art
invincible?’
“Drona said, ‘As long as I will fight, so long victory can never be
thine. (Therefore) O king, seek with thy brothers, for my speedy
slaughter.’
“Yudhishthira said, ‘Alas, for this, O thou of mighty arms, tell (us) the
means of thy death. O preceptor, prostrating myself I ask thee this. (My)
salutations to thee.’
“Drona said, ‘The foe, O sire, I see not who may slay me while standing
in battle I am engaged in fight, with wrath excited, and scattering (my)
arrowy showers continually. Except when addrest for death, O king, having
abandoned my arms and withdrawn (in Yoga meditation) from surrounding
sights, none will be able to slay me. This that I tell thee is true. I
also tell thee truly that I will cast off my arms in battle, having heard
something very disagreeable from some one of credible speech.--’”
Sanjaya continued, “Hearing these words, O king, of the wise son of
Bharadwaja, and honouring the preceptor, (Yudhishthira then) proceeded
towards the son of Saradwat. And saluting Kripa and walking round him, O
king, Yudhishthira, accomplished in speech, said these words unto that
warrior of great valour.
“Yudhishthira said, ‘Obtaining thy permission, O preceptor, I will fight
without incurring sin, and permitted by thee, O sinless one, I will
vanquish all (my) foes.’
“Kripa said, ‘If having resolved on fight, thou hadst not come to me
(thus), I would have cursed thee, O king, for thy complete overthrow. A
man is the slave of wealth, but wealth is no one’s slave. This is very
true, O king, and bound I have been with wealth by the Kauravas. I must,
O king, fight for their sake. This is my opinion. I therefore, speak like
a eunuch in asking thee,--“Battle excepted, what dost thou desire?”’
“Yudhishthira said, ‘Alas, I ask thee, therefore, O preceptor, listen to
my words.’--Saying this, the king, greatly agitated and deprived of his
sense, stood silent.”
Sanjaya continued.--“Understanding, however, what he intended to say,
Gautama (Kripa) replied to him, saying,--‘I am incapable of being slain, O
king. Fight, and obtain victory. I am gratified with thy coming. Rising
every day [from bed] I will pray for thy victory, O monarch. I say this
to thee truly.’--Hearing, O king, these words of Gautama, and paying him
due honours, the king proceeded thither where the ruler of the Madra was.
Saluting Salya and walking round him the king said unto that invincible
warrior those words that were for his own benefit.
“Yudhishthira said,--‘Obtaining thy permission, O invincible one, I will
fight without incurring sin, and permitted by thee, O king, I will
vanquish (my) valourous foes.’[314]--
“Salya said, ‘If, having resolved on fight, thou hadst not come to me
(thus), I would have, O king, cursed thee for thy overthrow in battle. I
am gratified (with thee) and honoured (by thee). Let it be as thou
wishest. I grant thee permission, fight and obtain victory. Speak, O
hero, for what hast thou any need? What shalt I give thee? Under these
circumstances, O king, battle excepted, what dost thou desire? A man is
the slave of wealth but wealth is no one’s slave. This is true, O king.
Bound I have been with wealth by the Kauravas, O nephew, it is for this
that I am speaking to thee like a eunuch,--I will accomplish the desire
thou mayst cherish. Battle excepted, what dost thou wish.’
“Yudhishthira said, ‘Think, O king, daily of what is for my great good.
Fight, according to thy pleasure, for the sake of the foe. This is the
boon that I solicit.’
“Salya said, ‘Under these circumstances, say, O best of kings what aid
shall I render thee? I shall, of course, fight for the sake of (thy)
enemy, for I have been made one of their party by the Kauravas with their
wealth.’[315]
“Yudhishthira said, ‘Even that is my boon, O Salya, which was solicited
by me during the preparations (for the fight). The energy of the Suta’s
son (Karna) should be weakened by thee in battle.’
“Salya said, ‘This thy wish, O Yudhishthira, shall be accomplished, O son
of Kunti. Go, fight according to thy pleasure. I shall look after thy
victory.’”
Sanjaya continued, “Having obtained the permission of his maternal
uncle, the ruler of the Madra, the son of Kunti, surrounded by his
brothers, came out of that vast army. Vasudeva then went to Radha’s son
on the field of battle. And the elder brother of Gada, for the sake of
the Pandavas, then said to Karna,--‘It hath been heard by me, O Karna,
that from hatred of Bhishma thou wilt not fight. Come to our side, O son
of Radha, and (stay with us) as long as Bhishma is not slain. After
Bhishma is slain, O son of Radha, thou mayst then again engage in battle
on Duryodhana’s side, if thou hast no preference for any of the
parties.--’
“Karna said, ‘I will not do anything that is disagreeable to
Dhritarashtra’s son, O Kesava. Devoted to Duryodhana’s good, know that I
have cast off my life (for him).’--Hearing these words (of Karna), Krishna
ceased, O Bharata, and reunited himself with the sons of Pandu headed by
Yudhishthira. Then amid all the warriors the eldest son of Pandu, loudly
exclaimed,--‘He who will choose us, him we shall choose for our
ally!’--Casting his eyes then upon them, Yuyutsu said these words, with a
cheerful heart, unto Kunti’s son king Yudhishthira the Just,--‘I will
fight under thee in battle, for the sake of you all, with the sons of
Dhritarashtra, if, O king, thou wilt accept me, sinless one.’
“Yudhishthira said, ‘Come, come, all of us will fight with thy foolish
brothers. O Yuyutsu, both Vasudeva and we all say to thee--“I accept thee,
O thou of mighty arms, fight for my cause. On thee rests, it seems, the
thread of Dhritarashtra’s line as also his funeral cake. O prince, O thou
of great splendour, accept us that accept thee. The wrathful Duryodhana
of wicked understanding will cease to live.”’”
Sanjaya continued, “Yuyutsu then, abandoning the Kurus thy sons, went
over to the army of the Pandavas, with beat of drums and cymbals. Then
king Yudhishthira of mighty arms, filled with joy, again put on his
shining coat of mail of golden effulgence. And those bulls among men then
mounted their respective cars. And they counter-arrayed their troops in
battle-array as before. And they caused drums and cymbals in many
hundreds to be sounded. And those bulls among men also set up diverse
leonine roars.[316] And beholding those tigers among men, viz., the sons
of Pandu, on their cars, the kings (on their side) with Dhrishtadyumna
and others, once more set up shouts of joy. And beholding the nobility of
the sons of Pandu who had paid due honour to those that were deserving of
honour, all the kings there present applauded them highly. And the
monarchs, talked with one another about the friendship, the compassion,
and the kindness to kinsmen, displayed at the proper season by those
high-souled personages. Excellent,--Excellent,--were the delightful words
everywhere bruited about, coupled with eulogistic hymns about those
famous men. And in consequence of this the minds and hearts of every one
there were attracted towards them. And the Mlecchas and the Aryas there
who witnessed or heard of that behaviour of the sons of Pandu, all wept
with choked voices. And those warriors then, endued with great energy,
caused large drums and Pushkaras by hundreds upon hundreds to be sounded
and also blew their conches all white as the milk of cows.”
SECTION XLIV
Dhritarashtra said, “When the divisions of both my side and the foe were
thus arrayed, who struck first, the Kurus or the Pandavas?”
Sanjaya said, “Hearing those words of his (elder) brother, thy son
Dussasana advanced with his troops, with Bhishma at their head, and the
Pandavas also advanced with cheerful hearts, desiring battle with
Bhishma, having Bhimasena at their head. Then leonine shouts, and
clamorous uproars and the noise of Krakachas, the blare of cow-horns, and
the sound of drums and cymbals and tabors, arose in both armies. And the
warriors of the foe rushed against us, and we also (rushed) against them
with loud shouts. And the uproar (caused by this rush) was
deafening.[317] The vast hosts of the Pandavas and the Dhartarashtras, in
that awfully murderous encounter shook in consequence of that uproar of
conches and cymbals, like forests shaken by the wind.[318] And the din
made by those hosts teeming with kings, elephants, and steeds, rushing
against one another in that evil hour, was as loud as that of oceans
agitated by the tempest. And when that din, loud and causing the hair to
stand on end, arose, the mighty-armed Bhimasena began to roar like a
bull. And those roars of Bhimasena rose above the clamour of conches and
drums, the grunts of elephants, and the leonine shouts of the combatants.
Indeed, the shouts of Bhimasena transcended the noise made by the
thousands of chargers neighing in (both) the armies. And hearing those
shouts of Bhimasena who was roaring like the clouds, shouts that
resembled the report of Sakra’s thunder, thy warriors were filled with
fear. And at those roars of the hero, the steeds and elephants all
ejected urine and excreta like other animals at the roar of the lion. And
roaring like a deep mass of clouds, and assuming an awful form, that hero
frightened thy sons and fell upon them.[319] Thereupon the brothers,
viz., thy sons Duryodhana, and Durmukha and Dussaha, and that mighty
car-warrior Dussasana, and Durmarshana, O king, and Vivinsati, and
Chitrasena, and the great car-warrior Vikarna and also Purumitra, and
Jaya, and Bhoja, and the valorous son of Somadatta, shaking their
splendid bows like masses of clouds exhibiting the lightning’s flashes,
and taking out (of their quivers) long arrows resembling snakes that have
just cast off their sloughs, surrounded that mighty bowman rushing
(towards them) covering him with flights of arrows like the clouds
shrouding the sun. And the (five) sons of Draupadi, and the mighty
car-warrior Saubhadra,[320] and Nakula, and Sahadeva, and Dhrishtadyumna
of Prishata’s race, rushed against (those) Dhartarashtras, tearing them
with whetted shafts like summits of mountains with the impetuous bolts of
heaven. And in that first encounter characterised by the awful twang of
bow-strings and their flapping against the leathern fences (of the
warriors)[321] no combatant, either on thy side or that of the foe,
turned back. And, O bull of Bharata’s race, I beheld the lightness of
hand of the disciples of Drona (in particular), who, shooting innumerable
arrows, O king, always succeeded in hitting the mark.[322] And the twang
of sounding bowstrings ceased not for a moment, and the blazing arrows
shot through (the air) like meteors (falling) from the firmament. And all
the other kings, O Bharata, stood like (silent) spectators witnessing
that interesting and awful encounter of kinsmen. And then those mighty
car-warriors, with wrath excited and remembering the injuries sustained
at one another’s hands, strove in battle, O king, challenging one
another. And the two armies of the Kurus and the Pandavas, teeming with
elephants, steeds and cars, looked exceedingly beautiful on the field of
battle like painted figures on a canvas. And then the (other) kings all
took up their bows. And the Sun himself was shrouded by the dust raised
by the combatants. And they fell upon one another, at the heads of their
(respective) troops, at the command of thy son. And the loud uproar made
by the elephants and the chargers of those kings rushing to the combat,
mingled with the leonine shouts of the combatants and the din made by the
blare of conches and the sounds of drums. And the uproar of that ocean
having arrows for its crocodiles, bows for its snakes, swords for its
tortoises, and the forward leaps of the warriors for its tempest,
resembled the din made by the (actual) ocean when agitated. And kings in
thousands, commanded by Yudhishthira, with their (respective) troops fell
upon the ranks of thy son. And the encounter between the combatants of
the two hosts was fierce in the extreme. And no difference could be
perceived between the combatants of our side or that of the foe, while
battling, or retreating in broken array or rallying again to the fight.
In that terrific and awful battle, thy father (Bhishma) shone,
transcending that countless host.”
SECTION XLV
Sanjaya said, “On the forenoon of that awful day, O king, the terrible
battle that mangled the bodies of (so many) kings commenced. And the loud
shouts, resembling leonine roars of the Kurus and the Srinjayas, both
desirous of victory in battle, made both the welkin and the earth resound
therewith. And a tumultuous uproar was heard mingled with the flaps of
leathern fences and the blare of conches. And many were the leonine roars
that rose there of men shouting against one another. And, O bull of
Bharata’s race, the sound of bowstrings stretched by (hands cased in)
fences, the heavy tread of infantry, the furious neigh of chargers, the
falling of sticks and iron hooks (on the heads of elephants), the clash
of weapons, the jingle of bells of elephants rushing against one another,
and the clatter of cars resembling the roar of clouds, mingled together,
produced a loud uproar making one’s hair stand on end. And all the Kuru
warriors, reckless of their very lives and with cruel intentions, rushed,
with standards upraised, against the Pandavas. And Santanu’s son himself,
taking up a terrible bow that resembled the rod of Death, rushed, O king,
on the field of battle, against Dhananjaya. And Arjuna also, endued with
great energy, taking up the bow Gandiva celebrated overall the world,
rushed, on the field of battle, against Ganga’s son. And both those
tigers among the Kurus became desirous of slaying each other. The mighty
son of Ganga however, piercing in battle the son of Pritha could not make
him waver. And so, O king, the son of Pandu also could not make Bhishma
waver in battle. And the mighty bowman Satyaki rushed against
Kritavarman. And the battle between these two was fierce in the extreme
and made the hair (of onlookers) stand on end. And Satyaki afflicted
Kritavarman, and Kritavarman afflicted Satyaki, with loud shouts and each
weakened the other. And pierced all over with arrows those mighty
warriors shone like two blossoming Kinsukas in spring adorned with
flowers. And the mighty bowman Abhimanyu battled with Vrihadvala. Soon,
however, in that encounter, O king, the ruler of Kosala cut off the
standard and overthrew the charioteer of Subhadra’s son. The son of
Subhadra then upon the overthrow of his charioteer, was filled with wrath
and pierced Vrihadvala, O king, with nine shafts, and with a couple of
sharp arrows that grinder of foes also cut off (Vrihadvala’s) standard,
and with one (more) cut off one of the protectors of his car-wheels and
with the other his charioteer.[323] And those chastisers of foes
continued to weaken each other with sharp arrows. And Bhimasena struggled
in battle with thy son Duryodhana, that mighty car-warrior, proud and
inflated, who had injured (the sons of Pandu). Both of those foremost
(princes) among the Kurus, are tigers among men and mighty car-warriors.
And they covered each other, on the field of battle, with their arrowy
showers. And beholding those high-souled and accomplished warriors
conversant with all modes of warfare, all creatures were filled with
amazement, O Bharata. And Dussasana, rushing against that mighty
car-warrior Nakula, pierced him with many sharp arrows capable of
penetrating into the very vitals. The son of Madri, then, laughing the
while, cut off, with sharp arrows (of his), adversary’s standard and bow,
and then he struck him with five and twenty small-headed arrows. Thy son,
however, then, who can with difficulty be vanquished, slew in that fierce
encounter the steeds of Nakula and cut off his standard. And Durmukha
rushing against the mighty Sahadeva battling in that terrific encounter,
pierced him with a shower of arrows. The heroic Sahadeva then, in that
fearful battle, overthrew Durmukha’s charioteer with an arrow of great
sharpness. Both of them, irrepressible in fight, approaching each other
in combat, and each attacking the other and desirous of warding off the
other’s attack, began to strike terror into each other with terrible
shafts. And king Yudhishthira himself encountered the ruler of the
Madras. The chief of the Madras then in his very sight cut off in twain
Yudhishthira’s bow. Thereupon the son of Kunti, throwing aside that
broken bow, took up another that was stronger and capable of imparting a
greater velocity. The king then, with straight arrows, covered the ruler
of the Madras, and in great wrath said, ‘wait, wait’. And Dhrishtadyumna,
O Bharata rushed against Drona. And Drona, then, in great wrath, cut off
in that encounter the hard bow of the high-souled prince of Panchala that
was capable of always taking the lives of foes. And at the same time he
shot in that conflict a terrible arrow that was like a second rod of
Death. And the arrow shot penetrated the body of the prince. Taking up
then another bow and fourteen arrows, the son of Drupada pierced Drona in
that encounter. And enraged with each other, they battled on fiercely.
And the impetuous Sankha encountered Somadatta’s son who was equally
impetuous in battle and addressed him, O king, saying ‘wait, wait’. And
that hero then pierced his (adversary’s) right arm in that combat. And
thereupon the son of Somadatta struck Sankha on the shoulders. And the
battle that ensued between those two proud heroes, O king, soon became as
terrible as a combat between the gods and the Danavas. And that mighty
car-warrior Dhrishtaketu of immeasurable soul, with wrath excited, rushed
in battle, O king, against Valhika, the very embodiment of wrath.
Valhika, then, O king, setting up a leonine roar, weakened the wrathful
Dhrishtaketu with innumerable arrows. The king of the Chedis, however,
exceedingly provoked, quickly pierced Valhika in that encounter with nine
arrows. Like an infuriate elephant against an infuriate elephant, in that
combat they roared against each other repeatedly, both exceedingly
enraged. And they encountered each other with great wrath and looked like
the planets Angaraka and Sukra.[324] And Ghatotkacha of cruel deeds
encountered the Rakshasa Alamvusha of cruel deeds like Sakra
(encountering) Vala in battle. And Ghatotkacha, O Bharata, pierced that
infuriate and powerful Rakshasa with ninety keen-edged shafts. And
Alamvusha also in that combat pierced the mighty son of Bhimasena in many
places with straight arrows (of his). And mangled with arrows they shone
in that encounter like the mighty Sakra and the powerful Vala in the
combat (of old) between the celestials and the Asuras. The powerful
Sikhandin, O king, rushed against Drona’s son, Aswatthaman, however
deeply piercing the angry Sikhandin stationed (before him) with a
keen-edged shaft, caused him to tremble, Sikhandin also, O king, smote
Drona’s son with a sharp-whetted shaft of excellent temper. And they
continued in that encounter to strike each other with various kinds of
arrows. And against the heroic Bhagadatta in battle, Virata, the
commander of a large division, rushed impetuously, O king, and then
commenced (their) combat. Virata, exceedingly provoked, poured on
Bhagadatta an arrowy shower like, O Bharata, the clouds showering rain on
the mountain breast. But Bhagadatta, that lord of the earth, speedily
enveloped Virata in that encounter (with arrows) like the clouds
enveloping the risen sun. Kripa, the son of Saradwat, rushed against
Vrihadkshatra, the ruler of the Kaikeyas. And Kripa, O Bharata, enveloped
him with a shower of arrows. Vrihadkshatra also shrouded the infuriate
son of Gautama with an arrowy downpour. And those warriors, then, having
slain each other’s steeds and cut off each other’s bows, were both
deprived of their cars. And exceedingly enraged, they then approached
each other for fighting with their swords. And the combat which then took
place between them was terrible in aspect and unparalleled. That
chastiser of foes, king Drupada, then, in great wrath rushed against
Jayadratha, the ruler of the Sindhus, cheerfully waiting (for battle).
The ruler of the Sindhus pierced Drupada in that combat with three
shafts, and Drupada pierced him in return. And the battle that took place
between them was terrible and fierce, and productive of satisfaction in
the hearts of all the spectators and resembling a conflict between the
planets Sukra and Angaraka. And Vikarna, son to thee, with fleet steeds,
rushed against the mighty Sutasoma and the combat between them commenced.
Vikarna, however, although he pierced Sutasoma with many arrows, failed
to make him waver. Neither could Sutasoma make Vikarna waver. And that
appeared wonderful (to all). And against Susarman, that mighty
car-warrior and tiger among men, viz., Chekitana of great prowess, rushed
in exceeding wrath for the sake of the Pandavas. And Susarman also, O
great king, in that encounter checked the advance of that mighty
car-warrior Chekitana with a plentiful shower of arrows. And Chekitana
also, greatly provoked, showered on Susarman, in that terrible conflict,
a shower of arrows like a mighty mass of clouds showering rain on the
mountain breast. And Sakuni, endued with great prowess, rushed, O king,
against Prativindhya[325] of great prowess, like a lion against an
infuriate elephant. Thereupon the son of Yudhishthira, in exceeding
wrath, mangled Suvala’s son in that combat, with sharp arrows, like
Maghavat[326] (mangling) a Danava. And Sakuni also, in that fierce
conflict, pierced Prativindhya in return and mangled that warrior of
great intelligence with straight arrows. And Srutakarman rushed in
battle, O great king, against that mighty car-warrior Sudakshina of great
prowess, the ruler of the Kamvojas. Sudakshina, however, O great king,
piercing that mighty car-warrior, viz., the son of Sahadeva, failed to
make him waver (for he stood) like the Mainaka mountain (against the
assaults of Indra). Thereupon Srutakarman, exceedingly provoked, weakened
that mighty car-warrior of the Kamvojas with innumerable arrows and
mangled him in every part of his body. And Iravan, that chastiser of
foes, in great wrath and exerting carefully, rushed in battle against the
wrathful Srutayush. The powerful son of Arjuna, that mighty car-warrior,
then slaying the steeds of his adversary, set up a loud roar, and
thereupon, O king, all the warriors (who saw the feat) praised him
greatly. And Srutasena also, exceedingly provoked, slew in that conflict
the steeds of Falguni’s son with a powerful mace, and the battle between
them continued. And Vinda and Anuvinda, those two princes of Avanti,
approached in battle that mighty car-warrior the heroic Kuntibhoja at the
head of his troops accompanied by his son. And wonderful was the prowess
we beheld of those two princes on that occasion, for they fought on very
cooly though battling with a large body of troops. And Anuvinda hurled a
mace at Kuntibhoja, but Kuntibhoja quickly covered him with a shower of
arrows. And the son of Kuntibhoja pierced Vinda with many arrows, and the
latter also pierced him in return. And the combat (between them) looked
very wonderful. And the Kekaya brothers, O sire, at the head of their
troops, encountered in battle the five Gandhara princes with their
troops. And thy son Viravahu battled with that best of car-warriors
Uttara, the son of Virata and pierced him with nine arrows. And Uttara
also pierced that hero with sharp-edged arrows. And the ruler of the
Chedis, O king, rushed in battle against Uluka. And he pierced Uluka with
a shower of arrows, and Uluka also pierced him with sharp arrows
furnished with excellent wings. And the combat that took place between
them, O king, was fierce in the extreme, for unable to vanquish each
other, they mangled each other terribly. And thus in that general
engagement thousands of single combats took place between men on cars,
warriors on elephants and horsemen, and foot-soldiers, of their side and
thine. For a short while only that engagement offered a beautiful sight.
Soon, however, O king, it became furious and nothing could be discovered.
In the battle (that ensued) elephants rushed against elephants,
car-warriors against car-warriors, steed against steed and foot-soldier
against foot-soldier. The conflict then became confused and fierce in the
extreme, of heroes rushing against each other in the melee. And the
celestial Rishi, and Siddhas and Charanas, that were present there,
beheld that terrific battle to resemble the combat of the gods and the
Asuras. And elephants in thousands, and cars also in thousands, and vast
bodies of infantry, O sire, seemed to alter their character.[327] And, O
tiger among men, it was seen that cars and elephants and steeds and
infantry fought with each other repeatedly on the same places.”[328]
SECTION XLVI
Sanjaya said,--“O king, I will now describe to thee the combats of
hundreds and thousands of foot-soldiers, O Bharata, in utter
forgetfulness of all consideration due to others. There the son
recognised not the sire, the sire (recognised not) the son of his loins,
the brother (recognised not) the brother, the sister’s son (recognised
not) the maternal uncle. The maternal uncle (recognised not) the sister’s
son, the friend not the friend. The Pandavas and the Kurus fought as if
they were possessed by demons. Some tigers among men, fell with cars into
pieces. And the shafts of cars broke clashing against shafts, and the
spikes of car-yokes against spikes of car-yokes. And some (warriors)
united together encountered others that were united together, all
desirous of taking one another’s life. And some cars, obstructed by cars,
were unable to move. And huge-bodied elephants with rent temples, falling
upon huge elephants, angrily tore one another in many places with their
tusks. Others, O king, encountering impetuous and huge ones of their
species with arched edifices and standards (on their backs) and trained
to the fight struck with their tusks, shrieked in great agony.[329]
Disciplined by training and urged on by pikes and hooks, elephants not in
rut rushed straight against those that were in rut.[330] And some huge
elephants, encountering compeers in rut, ran, uttering cries like those
of cranes, in all directions. And many huge elephants, well-trained, and
with juice trickling down from rent temples and mouth, mangled with
swords, lances, and arrows, and pierced in their vital parts, shrieked
aloud and falling down expired. And some, uttering frightful cries, ran
in all directions. The foot-soldiers that protected the elephants, endued
with broad chests, and capable of smiting effectually, with wrath
excited, and armed with pikes and bows, and bright battle-axes, and with
maces and clubs, and short arrows, and lances, and with shafts, and stout
bludgeons mounted with iron spikes and swords, well-grasped of the
brightest polish, ran hither and thither, O king, and seemed resolved to
take one another’s life. And the sabres of brave combatants rushing
against one another steeped in human blood, seemed to shine brightly. And
the whiz of swords whirled and made to descend by heroic arms and falling
upon the vital parts (of the bodies) of foes, became very loud. And the
heart-ending wails of combatants in multitudinous hosts, crushed with
maces and clubs, and cut off with well-tempered swords, and pierced with
the tusks of elephants, and grained by tuskers, calling upon one another,
were heard, O Bharata, to resemble the wails of those that are doomed to
hell. And horsemen, on chargers of exceeding speed and furnished with
outstretched tails resembling (the Plumes of) swans, rushed against one
another. And hurled by them, long-bearded darts adorned with pure gold,
fleet, and polished, and sharp-pointed, fell like snakes.[331] And some
heroic horsemen, on coursers of speed, leaping high, cut off the heads of
car-warriors from their cars.[332] And (here and there) a car-warrior,
getting bodies of cavalry within shooting distance, slew many with
straight shafts furnished with heads. And many infuriate elephants
adorned with trappings of gold, and looking like newly-risen clouds,
throwing down steeds, crushed them with their own legs. And some elephants
struck on their frontal globes and flanks, and mangled by means of
lances, shrieked aloud in great agony. And many huge elephants, in the
bewildering of the melee, crushing steeds with their riders, threw them
down. And some elephants, overthrowing with the points of their tusks,
steeds with their riders, wandered, crushing cars with their standards.
And some huge male elephants, from excess of energy and with the temporal
juice gushing down in large quantities, slew steeds along with their
riders by means of their trunks and legs. Fleet arrows polished and
sharp-pointed and resembling snakes fell upon the heads, the temples, the
flanks, and the limbs of elephants. And polished javelins of terrible
mien, and looking like large meteoric flashes, hurled by heroic arms,
felt hither and thither, O king, piercing through the bodies of men and
horses, and cutting through coats of mail. And many taking out their
polished sabres from sheaths made of the skins of leopards and tigers,
slew the combatants opposed to them in battle. And many warriors, though
themselves attacked and had the flanks of their bodies cut open, yet
angrily fell upon (their foes) with swords, shields and battle-axes. And
some elephants dragging down and overthrowing cars with their steeds by
means of their trunks, began to wander in all directions, guided by the
cries of those behind them. And hither and thither some pierced by
javelins, and some cut asunder by battle-axes, and some crushed by
elephants and others trod down by horses, and some cut by car-wheels, and
some by axes, loudly called upon their kinsmen, O king. And some called
upon their sons, and some upon their sires, and some upon brother and
kinsmen. And some called upon their maternal uncles, and some upon their
sister’s sons. And some called upon others, on the field of battle. And a
very large number of combatants, O Bharata, lost their weapons, or had
their thighs broken. And others with arms torn off or sides pierced or cut
open, were seen to wail aloud, from desire of life. And some, endued with
little strength, tortured by thirst, O king, and lying on the field of
battle on the bare ground, asked for water. And some, weltering in pools
of blood and excessively weakened, O Bharata, greatly censured themselves
and thy sons assembled together for battle. And there were brave
Kshatriyas, who having injured one another, did not abandon their weapons
or set up any wails, O sire. On the other hand, lying in those places
where they lay, roared with joyful hearts, and biting from wrath with
their teeth their own lips, looked at one another with faces rendered
fierce in consequence of the contraction of their eyebrows. And others
endued with great strength and tenacity in great pain, afflicted by
arrows and smarting under their wounds, remained perfectly silent. And
other heroic car-warriors, deprived, in the encounter, of their own cars
and thrown down and wounded by huge elephants, asked to be taken up on
the cars of others. And many, O king, looked beautiful in their wounds
like blossoming Kinsukas. And in all the divisions were heard terrific
cries, countless in number. And in that awful combat destructive of
heroes, the sire slew the son, the son slew the sire, the sister’s son
slew the maternal uncle, the maternal uncle slew the sister’s son, friend
slew friend, and relatives slew kinsmen. Even thus the slaughter took
place in that encounter of the Kurus with the Pandavas. And in that
frightful and terrible battle in which no consideration was shown (by
anybody for anybody), the divisions of the Pandavas, approaching Bhishma,
began to waver. And, O bull of Bharata’s race, the mighty-armed Bhishma,
O king, with his standard which was made of silver and graced with the
device of the palmyra with five stars, setting upon his great car, shone
like the lunar orb under the peak of Meru.”
SECTION XLVII
Sanjaya said,--“After the great part of the forenoon of that awful day
had worn out, in that terrific engagement, O king, that was (so)
destructive of foremost of men[333], Durmukha and Kritavarman, and Kripa,
and Salya, and Vivinsati, urged by thy son, approached Bhishma and began
to protect him. And protected by those five mighty car-warriors, O bull
of Bharata’s race, that great car-warrior penetrated the Pandava host.
And the palmyra standard of Bhishma was seen to glide continually, O
Bharata, through the Chedis, the Kasis, the Karushas, and the Panchalas.
And that hero, with broad-headed shafts of great swiftness which were
again perfectly straight, cut off the heads (of foes) and their cars with
yokes and standards. And, O bull of Bharata’s race, Bhishma seemed to
dance on his car as it coursed along its track. And some elephants,
struck (by him) in their vital parts, shrieked in agony. Then Abhimanyu
in great wrath, stationed on his car unto which were yoked excellent
steeds of a tawny hue, rushed towards Bhishma’s car. And with his
standard adorned with pure gold and resembling a Karnikara tree, he
approached Bhishma and those (five) foremost of car-warriors. And
striking with a keen-edged shaft the standard of the palmyra-bannered
(warrior), that hero engaged in battle with Bhishma and those other
car-warriors that protected him.[334] Piercing Kritavarman with one
arrow, and Salya with five, he weakened his great-grandsire with nine
arrows. And with one arrow well shot from his bow drawn to its fullest
stretch, he cut off (his adversary’s) standard adorned with pure gold.
And with one broad-headed shaft capable of penetrating every cover, which
was perfectly straight, he cut off from his body the head of Durmukha’s
charioteer. And with another keen-edged arrow he cut in twain the
gold-decked bow of Kripa. And they also, with many sharp-pointed shafts,
that mighty car-warrior smote in great wrath, seeming to dance (the
while). And beholding his lightness of hand, the very gods were
gratified. And in consequence of Abhimanyu’s sureness of aim, all the
car-warriors headed by Bhishma regarded him to be possessed of the
capacity of Dhananjaya himself.[335] And his bow, emitting a twang like
that of Gandiva, while stretched and re-stretched, seemed to revolve like
a circle of fire.[336] Bhishma then, that slayer of hostile heroes,
rushing on him impetuously, speedily pierced the son of Arjuna in that
combat with nine arrows. And he also, with three broad-headed shafts, cut
off the standard of that warrior of great energy. Of rigid vows, Bhishma
also struck his (adversary’s) charioteer. And Kritavarman, and Kripa, and
Salya also, O sire, piercing Arjuna’s son, all failed to make him waver,
for he stood firm like the Mainaka mountain. And the heroic son of
Arjuna, though surrounded by those mighty car-warriors of the
Dhartarashtra army, still showered on those five car-warriors arrowy
downpours. And baffling their mighty weapons by his arrowy showers, and
pouring on Bhishma his shafts, the powerful son of Arjuna set up a loud
shout. And struggling in the battle thus and afflicting Bhishma with
(his) arrows, the strength we saw of his arms then was very great. But
though endued with such prowess Bhishma also shot his arrows at him. But
he cut off in that combat the arrows shot from Bhishma’s bow. And then
that heroic warrior of arrows that were never lost, cut off with nine
arrows, in that combat, the standard of Bhishma. And at that feat the
people there set up a loud shout. Decked with jewels and made of silver,
that tall standard bearing the device of the palmyra, cut off, O Bharata,
by the shafts of Subhadra’s son, fell down on the earth. And beholding, O
bull of Bharata’s race, that standard falling in consequence of the
shafts of Subhadra’s son, the proud Bhima set up a loud shout for
cheering the son of Subhadra. Then in fierce combat, the mighty Bhishma
caused many celestial weapons of great efficacy to appear. And the great
grandsire of immeasurable soul then covered Subhadra’s son with thousands
of arrows. And at this, ten great bowmen and mighty car-warriors of the
Pandavas, quickly rushed on their cars for protecting the son of
Subhadra. And those were Virata with his son, and Dhrishtadyumna of
Prishata’s race, and Bhima, the five Kekaya brothers, and Satyaki also, O
king. And as they were falling upon him with great impetuosity, Bhishma
the son of Santanu, in that conflict, pierced the prince of Panchala with
three arrows, and Satyaki with ten. And with one winged arrow, whetted
and sharp-edged as a razor, and shot from his bow drawn to its fullest
stretch, he cut off the standard of Bhimasena. And, O best of men, the
standard of Bhimasena, made of gold and bearing the device of a lion, cut
off by Bhishma, fell from the car. And Bhima then, piercing Santanu’s son
Bhishma in that combat with three arrows, pierced Kripa with one, and
Kritavarman with eight. And Uttara also, the son of Virata, on a tusker
with upraised trunk, rushed against the ruler of the Madras. Salya,
however, succeeded in checking the unparalleled impetuosity of that
prince of elephants rushing quickly towards his car. That prince of
elephants, in great wrath, placing his leg upon the yoke of (Salya’s)
car, killed his four large steeds of excellent speed. The ruler of the
Madras then, staying on that car whose steeds had been slain, hurled a
dart, all made of iron, and resembling a snake, for slaying Uttara
outright. The latter’s coat of mail being cut through by that dart, he
became totally deprived of his senses and fell down from his elephant’s
neck, with the hook and the lance loosened from his grasp. And Salya
then, taking up his sword and jumping down from his excellent car, and
putting forth his prowess, cut off the large trunk of that prince of
elephants. His coat of mail pierced all over with a shower of arrows, and
his trunk cut off, that elephant uttered a loud shriek and fell down and
expired. Achieving such a feat, O king, the ruler of the Madras speedily
mounted on the splendid car of Kritavarman. And beholding his brother
Uttara slain and seeing Salya staying with Kritavarman, Virata’s son
Sweta blazed up in wrath, like fire (blazing up) with clarified butter.
And that mighty warrior, stretching his large bow that resembled the bow
of Sakra himself, rushed with the desire of slaying Salya the ruler of
the Madras. Surrounded on all sides with a mighty division of cars, he
advanced towards Salya’s car pouring an arrowy shower. And beholding him
rush to the fight with prowess equal to that of an infuriate elephant,
seven car-warriors of thy side surrounded him on all sides, desirous of
protecting the ruler of Madras who seemed to be already within the jaws
of Death. And those seven warriors were Vrihadvala the ruler of the
Kosalas, and Jayatsena of Magadha, and Rukmaratha, O king, who was the
valourous son of Salya, and Vinda and Anuvinda of Avanti, and Sudakshina
the king of the Kamvojas, and Jayadratha, the ruler of the Sindhus and
the kinsman of Vrihadkshatra. And the stretched bows of those high-souled
warriors, decorated with diverse colours, looked like the lightning’s
flashes in the clouds. And they all poured on Sweta’s head ceaseless
showers of arrows like the clouds tossed by the wind dropping rain on the
mountain breast on the expiry of summer. That mighty bowman and commander
of the forces, enraged at this, with seven broad-headed arrows of great
impetuosity, struck their bows, and then continued to grind them. And
those bows we saw were cut off, O Bharata, and thereupon they all took
up, within half the time taken up in a wink of the eye, other bows. And
they then shot at Sweta seven arrows. And once again that mighty-armed
warrior of immeasurable soul, with seven fleet shafts, cut off those
(other) bows of these bowmen. Those warriors then, whose large bows had
been cut off, those mighty car-warriors swelling (with rage), grasping
(seven) darts, set up a loud shout. And, O chief of the Bharatas, they
hurled those seven darts at Sweta’s car. And those blazing darts which
coursed (through the air) like large meteors, with the sound of thunder,
were all cut off, before they could reach him, that warrior conversant
with mighty weapons, by means of seven broad-headed arrows. Then taking
up an arrow capable of penetrating into every part of the body, he shot
it, O chief of the Bharatas, at Rukmaratha. And that mighty arrow,
surpassing (the force of) the thunder-bolt, penetrated into the latter’s
body. Then, O king, forcibly struck by that arrow, Rukmaratha sat down on
the terrace of his car and fell into a deadly swoon. His charioteer then,
without betraying any fear, bore him away, senseless and in a swoon, in
the very sight of all. Then taking up six other (arrows) adorned with
gold, the mighty-armed Sweta cut off the standard-tops of his six
adversaries. And that chastiser of foes then, piercing their steeds and
charioteers also, and covering those six warriors themselves with
ceaseless shafts, proceeded towards the car of Salya. And beholding that
generalissimo of the (Pandava) forces proceeding quickly towards Salya’s
car, a loud uproar of oh and alas arose in thy army, O Bharata. Then thy
mighty son, with Bhishma at the head, and supported by heroic warriors
and many troops, proceeded towards Sweta’s car.[337] And he (thus)
rescued the ruler of the Madras who had already entered the jaws of
Death. And then commenced a battle, terrific and making the hair stand on
end, between thy troops and those of the enemy, in which cars and
elephants all got mixed up in confusion. And upon Subhadra’s son and
Bhimasena, and that mighty car-warrior Satyaki, and upon the ruler of the
Kekayas, and Virata, and Dhrishtadyumna of Prishata’s race, and upon the
Chedi troops, the old Kuru grandsire poured showers of arrows.”[338]
SECTION XLVIII
Dhritarashtra said,--“When that great bowman Sweta proceeded towards
Salya’s car, what did the Kauravas and the Pandavas do, O Sanjaya? And
what also did Bhishma the son of Santanu do? Tell me who ask thee, all
this.”
Sanjaya said,--“O king, hundreds and thousands of bulls among Kshatriyas,
all brave and mighty car-warriors, placing the generalissimo Sweta in the
van, and displaying their strength, O Bharata, unto thy royal son and
with Sikhandin also at their head, desired to rescue (Sweta). And those
mighty car-warriors rushed towards Bhishma’s car decked with gold
desirous of slaying that foremost of warriors. And the battle that ensued
then was terrible. I shall describe to thee that wonderful and terrific
battle as it occurred between thy troops and those of the enemy. The son
of Santanu made the terraces of many cars empty, (for) that best of
car-warriors showering (his) arrows, cut off many heads. Endued with
energy equal to that of the Sun himself, he shrouded the very Sun with
his arrows. And he removed his enemies from around him in that combat
like the rising Sun dispelling the darkness around. And in that battle, O
king, arrows were shot by him in hundreds and thousands that were
powerful and possessed of great impetuosity and that took in that
conflict the lives of numberless Kshatriyas. And in that combat he felled
heads, by hundreds, of heroic warriors, O king, and elephants cased in
thorny mail, like summits of mountains (felled) by heaven’s bolt. And
cars, O king, were seen to mingle with cars. A car might be seen upon
another car, and a steed upon another steed. And impetuous chargers, O
king, bore hither and thither heroic riders in the prime of youth, slain
and hanging (from their saddles) with their bows (still in their
grasp).[339] With swords and quivers attached (to their persons) and
coats of mail loosened (from their bodies), hundreds of warriors,
deprived of life, lay on the ground, sleeping on beds (worthy) of heroes.
Rushing against one another, falling down and rising up again and rushing
again having risen up, the combatants fought hand to hand. Afflicted by
one another, many rolled on the field of battle. Infuriate elephants
rushed hither and thither, and car-warriors by hundreds were slain. And
car-warriors, along with their cars, were crushed on all sides. And some
warriors fell upon his car, slain by another with arrows. And a mighty
car-warrior might be seen to fall down from high, his charioteer (also)
having been slain. A thick dust arose, and thereupon unto the warrior
struggling in battle, the twang of the (hostile) bow indicated the
struggling adversary before. From the pressure also on their bodies,
combatants guessed their foes. And the warriors, O king, fought on with
arrows, guided by the sound of bow-strings and (hostile) division. The
very hiss of the arrows shot by the combatants at one another could not
be heard. And so loud was the sound of drums, that it seemed to pierce
the ears. And in that tumultuous uproar making the hair stand on end, the
name of the combatant uttered in the battle, while displaying his
prowess, could not be heard. The sire could not recognise the son of his
loins. One of the wheels being broken, or the yoke being torn off or one
of the steeds being slain, the brave car-warrior was overthrown from his
car, along with his charioteer, by means of straight arrows. And thus
many heroic warriors, deprived of their cars, were seen to fly away.[340]
He who was slain had cut off; he who was not slain, was struck at the
very vitals: but unstruck there was none, when Bhishma attacked the foe.
And in that terrific battle, Sweta caused a great slaughter of the Kurus.
And he slew many noble princes by hundreds upon hundreds.[341] And he cut
off, by means of his arrows, the heads of car-warriors by hundreds upon
hundreds, and (their) arms decked with Angadas, and (their) bows all
around. And car-warriors and car-wheels and others that were on cars, and
the cars themselves, and standards both small and costly, O king, and
large bodies of horses, and crowds of cars, and crowds of men, O
Bharata’s race, were destroyed by Sweta. Ourselves, from fear of Sweta,
abandoning (Bhishma) that best of car-warriors, left the battle
retreating to the rear and, therefore, do we (now) behold your lordship.
And all the Kurus, O son of Kuru’s race, beyond the range of arrows, and
abandoning Bhishma the son of Santanu, in that battle, stood (as
spectators though) armed for the combat. Cheerful in the hour of
(universal) cheerlessness, that tiger among men Bhishma, alone of our
army, in that terrible battle stood immovable like the mountain Meru.
Taking the lives (of the foe) like the Sun at close of winter, he stood
resplendent with the golden rays (of his car) like the Sun himself with
his rays. And that great bowman shot clouds of arrows and struck down the
Asuras.[342] And while being slaughtered by Bhishma in that dreadful
combat, those warriors breaking away from their ranks, they all fled from
him, as if from a fire fed by fuel.[343] Encountering the single warrior
(Sweta), that slayer of foes, Bhishma, was the only one (amongst us) who
was cheerful and whole. Devoted to the welfare of Duryodhana, he began to
consume the Pandava (warrior). Reckless of his very life which is
difficult of being cast off, and abandoning all fear he slaughtered, O
king, the Pandava army in that fierce conflict.[344] And beholding the
generalissimo (Sweta) smiting the (Dhartarashtra) divisions, thy father
Bhishma, called also Devavrata, impetuously rushed against him.
Thereupon, Sweta covered Bhishma with an extensive net-work of arrows.
And Bhishma also covered Sweta with a flight of arrows. And roaring like
a couple of bulls, they rushed, like two infuriate elephants of gigantic
size or two raging tigers, against each other. Baffling each other’s
weapons by means of their weapons, those bulls among men, viz., Bhishma
and Sweta fought with each other, desirous of taking each other’s life.
In one single day Bhishma, infuriate with anger, could consume the
Pandava army with his arrows, if Sweta did not protect it. Beholding the
grandsire then turned off by Sweta, the Pandavas were filled with joy,
while thy son became cheerless. Duryodhana then, with wrath excited and
surrounded by many kings, rushed with his troops against the Pandava host
in battle. Then Sweta, abandoning the son of Ganga, slaughtered thy son’s
host with great impetuosity like the wind (uprooting) trees with
violence. And the son of Virata, senseless with wrath, having routed thy
army, advanced (once more), O king, to the place where Bhishma was
stationed. And those two high-souled and mighty warriors then, both
blazing with their arrows, battled with each other like Vritra and Vasava
(of old), desirous, O king, of slaying each other. Drawing (his) bow to
the fullest stretch, Sweta pierced Bhishma with seven arrows. The
valourous (Bhishma) then, putting forth his prowess, quickly checked his
foe’s valour, like an infuriate elephant checking an infuriate compeer.
And Sweta then, that delighter of Kshatriyas struck Bhishma, and Bhishma
the son of Santanu also pierced him in return with ten arrows. And though
pierced by him (thus), that mighty warrior stood still like a mountain.
And Sweta again pierced Santanu’s son with five and twenty straight
arrows, at which all wondered. Then smiling and licking with his tongue
the corners of his mouth, Sweta in that combat cut off Bhishma’s bow into
ten fragments with ten arrows. Then aiming a plumed arrow made wholly of
iron, (Sweta) crushed the palmyra on the top of the standard of the
high-souled (Bhishma). And beholding the standard of Bhishma cut down,
thy sons thought that Bhishma was slain, having succumbed to Sweta. And
the Pandavas also filled with delight, blew their conches all around. And
beholding the palmyra standard of the high-souled Bhishma laid low,
Duryodhana, from wrath, urged his own army to the battle. And they all
began very carefully to protect Bhishma who was in great distress. Unto
them, also unto those that stood (idle) spectators, the king
said,--‘Either Sweta will die (today), or Bhishma the son of Santanu. I
say this truly.’ Hearing the words of the king, the mighty car-warriors
speedily with four kinds of forces, advanced protecting the son of Ganga.
And Valhika and Kritavarman, and Kripa, and Salya also, O Bharata, and
the son of Jarasandha, and Vikarna, and Chitrasena, and Vivinsati, with
great speed, when speed was so necessary, surrounding him on all sides,
poured on Sweta ceaseless showers of arrows. That mighty warrior then, of
immeasurable soul, quickly checked those angry warriors by means of sharp
arrows, displaying his own lightness of hand. And checking them all like
a lion and a multitude of elephants, Sweta then cut off Bhishma’s bow
with thick shower of arrows. Then Bhishma the son of Santanu, taking up
another bow in that battle, pierced Sweta, O king, with arrows furnished
with feathers of Kanka bird. Then the commander (of the Pandava army),
with wrath excited, pierced Bhishma in that encounter O king, with a
great many shafts in the very sight of all. Beholding Bhishma, that
foremost of heroes in all the world, checked in battle by Sweta, the king
(Duryodhana) became greatly troubled, and great also became the distress
of thy whole army. And beholding the heroic Bhishma checked and mangled
by Sweta with his arrows, all thought that Bhishma, having succumbed to
Sweta, was slain by him. Then thy sire Devavrata, yielding to anger, and
beholding his (own) standard overthrown and the (Dhartarashtra) army
checked, shot a great many arrows, O king, at Sweta. Sweta, however, that
foremost of car-warriors, baffling all those arrows of Bhishma, once more
cut off, with a broad-headed shaft, thy sire’s bow. Throwing aside that
bow, O king, Ganga’s son, senseless with anger, taking up another bow
larger and stronger, and aiming seven large broad-headed arrows whetted
on stone, slew with four arrows the four steeds of the generalissimo
Sweta, cut off his standard with two and with the seventh shaft that
warrior of great prowess, exceedingly provoked, cut off his charioteer’s
head. Thereupon, that mighty car-warrior, jumping down from his car whose
steeds and charioteer had been slain[345], and yielding to the influence
of wrath, became exceedingly troubled. The grandsire, beholding Sweta
that foremost of car-warriors, deprived of car, began to smite him on all
sides with showers of arrows. And smitten in that combat with arrows shot
from Bhishma’s bow, Sweta, leaving his bow on his (abandoned) car took up
a dart decked with gold and taking up that terrible and fierce dart[346]
which resembled the fatal rod of Death and was capable of slaying Death’s
self. Sweta then, in great wrath, addressed Bhishma the son of Santanu in
that combat, saying,--‘Wait a little, and behold me, O best of men,’--And
having said this unto Bhishma in battle, that great bowman of exceeding
prowess and immeasurable soul, hurled the dart resembling a snake,
displaying his valour for the sake of the Pandavas and desiring to
achieve thy evil. Then loud cries of ‘Oh’ and ‘Alas’ arose among thy sons,
O king, upon beholding that terrible dart resembling the rod of Death in
splendour. And hurled from Sweta’s arms, (that dart), resembling a snake
that had just cast off its slough, fell with great force, O king, like a
large meteor from the firmament. Thy sire Devavrata then, O king, without
the slightest fear, with eight sharp and winged arrows, cut off into nine
fragments, that dart decked with pure gold and which seemed to be covered
with flames of fire, as it coursed ablaze through the air. All thy troops
then, O bull of Bharata’s race, set up loud shouts of joy. The son of
Virata, however, beholding his dart cut off into fragments, became
senseless with anger, and like one whose heart was overcome by (the
arrival of) his hour, could not settle what to do. Deprived of his senses
by anger, O king, the son of Virata, then, smiling, joyfully took up a
mace for Bhishma’s slaughter, with eyes red in wrath, and resembling a
second Yama armed with mace, he rushed against Bhishma like a swollen
torrent against the rocks. Regarding his impetuosity as incapable of
cheek, Bhishma endued with great prowess and conversant with the might
(of others), suddenly alighted on the ground for warding off that blow.
Sweta then, O king, whirling in wrath that heavy mace, hurled it on
Bhishma’s car like the god Maheswara.[347] And in consequence of that
mace intended for Bhishma’s destruction, that car was reduced to ashes,
with standard, and charioteer, and steeds and shaft. Beholding Bhishma,
that foremost of car-warriors, become a combatant on foot, many
car-warriors, viz., Salya and others, speedily rushed (to his rescue).
Mounting then upon another car, and cheerlessly stretching his bow,
Bhishma slowly advanced towards Sweta, seeing that foremost of
car-warriors. Meanwhile, Bhishma heard a loud voice uttered in the skies,
that was celestial and fraught with his own good. (And the voice
said).--‘O, Bhishma, O thou of mighty arms, strive without losing a
moment. Even this is the hour fixed by the Creator of the Universe for
success over this one’. Hearing those words uttered by the celestial
messenger, Bhishma, filled with joy, set his heart upon Sweta’s
destruction. And beholding that foremost of car-warriors, Sweta become a
combatant on foot, many mighty car-warriors (of the Pandava side) rushed
unitedly (to his rescue). (They were) Satyaki, and Bhimasena, and
Dhrishtadyumna of Prishata’s race; and the (five) Kekaya brothers, and
Dhrishtaketu and Abhimanyu of great energy. And beholding them rushing
(to the rescue), with Drona and Salya and Kripa that hero of immeasurable
soul (Bhishma) checked them all like the mountain resisting the force of
the wind. And when all the high-souled warriors of the Pandava side were
(thus) held in check, Sweta, taking up a sword cut off Bhishma’s bow.
Casting aside that bow, the grandsire, quickly made up his mind for
Sweta’s destruction, having heard the words of the celestial messenger.
Though baffled (by Sweta), thy sire Devavrata then that mighty
car-warrior quickly taking up another bow that resembled the bow of Sakra
himself in splendour, stringed it in a moment. Then thy sire, O chief of
the Bharatas, beholding that mighty car-warrior Sweta, though the latter
was then surrounded by those tigers among men with Bhimasena at their
head,--(thy sire) the son of Ganga--advanced steadily for the sake of the
generalissimo Sweta alone. Beholding Bhishma advance, Bhimasena of great
prowess pierced him with sixty shafts. But that mighty car-warrior, thy
sire Devavrata, checking both Bhimasena and Abhimanyu and other
car-warriors with terrible shafts, struck him with three straight arrows.
And the grandsire of the Bharatas also struck Satyaki, in that combat,
with a hundred arrows, and Dhrishtadyumna with twenty and the Kekaya
brothers with five. And checking all those great bowmen with terrible
arrows, thy sire Devavrata advanced towards Sweta alone. Then taking out
an arrow resembling Death’s self and capable of bearing a great strain
and incapable of being resisted, the powerful Bhishma placed it on his
bowstring. And that shaft, furnished with wings and duly endued with the
force of the Brahma weapon, was seen by the gods and Gandharvas and
Pisachas and Uragas, and Rakshasas. And that shaft, of splendour like
that of a blazing fire, piercing through his coat of mail (passed through
his body and) struck into the earth, with a flash like that of heaven’s
bolt. Like the Sun when speedily retiring to his western chambers taking
along with him the rays of light, even thus that shaft passed out of
Sweta’s body, bearing away with itself his life. Thus slain in battle by
Bhishma, we beheld that tiger among men fall down like the loosened crest
of a mountain. And all the mighty car-warriors of the Kshatriya race
belonging to the Pandava side indulged in lamentations. Thy sons,
however, and all the Kurus, were filled with delight. Then, O king,
beholding Sweta overthrown, Dussasana danced in joy over the field in
accompaniment with the loud music of conches and drums. And when that
great bowman was slain by Bhishma, that ornament of battle, the mighty
bowmen (of the Pandava side) with Sikhandin at their head, trembled in
fear. Then when their commander was slain, Dhananjaya, O king, and he of
Vrishni’s race, slowly withdrew the troops (for their nightly rest). And
then, O Bharata, the withdrawal took place of both theirs and thine,
while thine and theirs were frequently setting up loud roars. And the
mighty car-warriors of the Parthas entered (their quarters) cheerlessly,
thinking, O chastiser of foes, of that awful slaughter in single combat
(of their commander).”
SECTION XLIX
Dhritarashtra said, “When the generalissimo Sweta, O son, was slain in
battle by the enemy, what did those mighty bowmen, the Panchalas with the
Pandavas, do? Hearing their commander Sweta slain, what happened between
those that strove for his sake and their foes that retreated before them?
O Sanjaya, hearing of our victory, (thy) words please my heart. Nor doth
my heart feel any shame in remembering our transgression.[348] The old
chief of Kuru’s race is ever cheerful and devoted (to us). (As regards
Duryodhana), having provoked hostilities with that intelligent son of his
uncle, he sought at one time the protection of the sons of Pandu in
consequence of his anxiety and fear due to Yudhishthira. At that time,
abandoning everything he lived in misery. In consequence of the prowess
of the sons of Pandu, and everywhere receiving checks--having placed
himself amid entanglements--from his enemies Duryodhana had (for some
time) recourse to honourable behaviour. Formerly that wicked-minded king
had placed himself under their protection. Why, therefore, O Sanjaya,
hath Sweta who was devoted to Yudhishthira, been slain. Indeed, this
narrow-minded prince, with all his prospects, hath been hurled to the
nether regions by a number of wretches. Bhishma liked not the war, nor
even did the preceptor.[349] Nor Kripa, nor Gandhari liked it, O Sanjaya,
nor do I like it, nor Vasudeva of Vrishni’s race, nor that just king the
son of Pandu; nor Bhima, nor Arjuna, nor those bulls among men, the twins
(liked it.) Always forbidden by me, by Gandhari, by Vidura, by Rama the
son of Jamadagni, and by the high-souled Vyasa also, the wicked-minded
and sinful Duryodhana, with Dussasana, O Sanjaya, always following the
counsels of Karna and Suvala’s son, behaved maliciously towards the
Pandavas. I think, O Sanjaya, that he has fallen into great distress.
After the slaughter of Sweta and the victory of Bhishma what did Partha,
excited with rage, do in battle accompanied by Krishna? Indeed, it is
from Arjuna that my fears arise, and those fears, O Sanjaya, cannot be
dispelled. He, Dhananjaya, the son of Kunti, is brave and endued with
great activity. I think, with his arrows he will cut into fragments the
bodies of his enemies. The son of Indra, and in battle equal unto Upendra
the younger brother of Indra, a warrior whose wrath and purposes are
never futile, alas, beholding him what becomes the state of your minds?
Brave, acquainted with Vedas, resembling the fire and the Sun in
splendour, and possessing a knowledge of the Aindra weapon, that warrior
of immeasurable soul is ever victorious when he falleth upon the foe. His
weapons always falling upon the foe with the force of the thunderbolt and
his arms wonderfully quick in drawing the bowstring, the son of Kunti is
a mighty car-warrior. The formidable son of Drupada also, O Sanjaya, is
endued with great wisdom. What, indeed, did Dhristadyumna do when Sweta
was slain in battle? I think that in consequence of the wrongs they
sustained of old, and of the slaughter of their commander, the hearts of
the high-souled Pandavas blazed up. Thinking of their wrath I am never at
my ease, by day or by night, on account of Duryodhana. How did the great
battle take place? Tell me all about it, O Sanjaya.”
Sanjaya said, “Hear, O king, quietly about thy transgressions. It
behoveth thee not to impute the fruit to Duryodhana. As is the
construction of an embankment when the waters have disappeared, so is thy
understanding, or, it is like the digging of a well when a house is on
fire.[350] When, after the forenoon had passed away, the commander Sweta
was, O Bharata, slain by Bhishma in that fierce conflict, Virata’s son
Sankha, that grinder of hostile ranks ever delighting in battle,
beholding Salya stationed with Kritavarman (on his car), suddenly blazed
up with wrath, like fire with clarified butter. That mighty warrior,
stretching his large bow that resembled the bow of Indra himself, rushed
with the desire of slaying the ruler of the Madras in battle, himself
supported on all sides by a large division of cars. And Sankha, causing
an arrowy downpour rushed towards the car on which Salya was. And
beholding him advancing like an infuriate elephant, seven mighty
car-warriors of thy side surrounded him--desirous of rescuing the ruler
of the Madras already within the jaws of death. Then the mighty-armed
Bhishma, roaring like the very clouds, and taking up a bow full six
cubits long, rushed towards Sankha in battle. And beholding that mighty
car-warrior and great bowman thus rushing, the Pandava host began to
tremble like a boat tossed by a violence of the tempest. Then Arjuna,
quickly advancing, placed himself in front of Sankha, thinking that
Sankha should then be protected from Bhishma. And then the combat
commenced between Bhishma and Arjuna. And loud cries of oh and alas arose
among the warriors engaged in battle. And one force seemed to merge into
another force. And thus all were filled with wonder.[351] Then Salya,
mace in hand, alighting from his large car, slew, O bull of Bharata’s
race, the four steeds of Sankha. Jumping down from his car thus deprived
of steeds, and taking a sword, Sankha ran towards Vibhatsu’s car and
(mounting on it) was once more at his ease. And then there fell from
Bhishma’s car innumerable arrows by which were covered the entire welkin
and the earth. And that foremost of smiters, Bhishma, slaughtered with
his arrows the Panchala, the Matsya, the Kekaya, and the Prabhadraka
host. And soon abandoning in that battle, Pandu’s son (Arjuna) capable of
drawing the bow with even his left hand, Bhishma rushed towards Drupada,
the king of the Panchalas, surrounded by his host. And he soon covered
his dear relative with innumerable arrows. Like a forest consumed by fire
at the end of winter, the troops of Drupada were seen to be consumed. And
Bhishma stood in that battle like a blazing fire without smoke, or like
the Sun himself at midday scorching everything around with his heat. The
combatants of the Pandavas were not able to even look at Bhishma. And
afflicted with fear, the Pandava host cast its eyes around, and not
beholding any protector, looked like a herd of kine afflicted by cold.
Slaughtered or retreating in despondence being crushed the while, loud
cries, O Bharata, of oh and alas arose among the troops of the Pandavas.
Then Bhishma the son of Santanu, with bow always drawn to a circle, shot
therefrom blazing arrows that resembled virulent poison. And creating
continuous lines of arrows in all directions, that hero of rigid vows
slew Pandava car-warriors, naming each, O Bharata, beforehand. And then
when the troops of the Pandavas were routed and crushed all over the
field, the sun set and nothing could be seen. And then beholding Bhishma,
O bull of Bharata’s race, proudly standing in battle, the Parthas
withdrew their forces (for nightly rest).”
SECTION L
Sanjaya said, “When the troops, O bull of Bharata’s race, were withdrawn
on the first day, and when Duryodhana was filled with delight upon
(beholding) Bhishma excited with wrath in battle, king Yudhishthira the
just, speedily repaired unto Janardana, accompanied by all his brothers
and all the kings (on his side). Filled with great grief thinking of his
defeat, and beholding Bhishma’s prowess, O king, he addressed that scion
of Vrishni’s race, saying, ‘Behold, O Krishna, that mighty bowman Bhishma
of terrible prowess. He consumes with his arrow my troops like fire
(consuming) dry grass. How shall we even look at that high-souled
(warrior) who is licking up my troops like fire fed with clarified
butter? Beholding that tiger among men, that mighty warrior armed with
the bow, my troops fly away, afflicted with arrows. Enraged Yama himself,
or He armed with the thunder, or even Varuna noose in hand, or Kuvera
armed with mace, may be vanquished in battle but the mighty car-warrior
Bhishma, of great energy is incapable of being vanquished. Such being the
case, I am sinking in the fathomless ocean represented by Bhishma,
without a boat (to rescue me).[352] In consequence, O Kesava, of the
weakness of my understanding, having obtained Bhishma (for a foe in
battle), I shall, O Govinda, retire into woods. To live there is
preferable to devoting these lords of earth to Death in the form of
Bhishma. Conversant with mighty weapons, Bhishma, O Krishna, will
annihilate my army. As insects rush into the blazing fire for their own
destruction, the combatants of my army are even so. In putting forth
prowess for the sake of kingdom, O thou of Vrishni’s race, I am being led
to destruction. My heroic brothers also are pained and afflicted with
arrows for my sake, having been deprived of both sovereignty and
happiness in consequence of their love for their eldest brother. We
regard life very highly, for, under these circumstances, life is too
precious (to be sacrificed). During the remainder of my days I will
practise the severest of ascetic austerities. I will not, O Kesava, cause
these friends of mine to be slain.[353] The mighty Bhishma incessantly
slays, with his celestial weapon, many thousands of my car-warriors who
are foremost of smiters. Tell me, O Madhava, without delay, what should
be done that might do me good. As regards Arjuna, I see that he is an
indifferent spectator in this battle. Endued with great might, this Bhima
alone, remembering Kshatriya duties, fighteth putting forth the prowess
of his arms and to the utmost of his power. With his hero-slaying mace,
this high-souled (warrior), to the full measure of his powers, achieveth
the most difficult feats upon foot-soldiers and steeds and cars and
elephants. This hero, however, is incapable, O sire, of destroying in
fair fight the hostile host in even a century. This thy friend (Arjuna)
alone (amongst) is conversant with (mighty) weapons. He, however,
beholding us consumed by Bhishma and the high-souled Drona, looketh
indifferently on us. The celestial weapons of Bhishma and the high-souled
Drona, incessantly applied, are consuming all the Kshatriyas. O Krishna,
such is his prowess, that Bhishma, with wrath excited, aided by the kings
(on his side), will, without doubt annihilate us. O Lord of Yoga, look
for that great bowman, that mighty car-warrior, who will give Bhishma his
quietus like rain-charged clouds quenching a forest conflagration. (Then)
through thy grace, O Govinda, the son of Pandu, their foes being slain,
will, after recovery of their kingdom, be happy with their kinsmen.’
“Having said this, the high-souled son of Pritha, with heart afflicted by
grief and mind turned within, remained silent for a long while in a
reflected mood. Beholding the son of Pandu stricken with grief and
deprived of his senses by sorrow, Govinda then gladdening all the
Pandavas said, ‘Do not grieve, O chief of the Bharatas. It behoveth thee
not to grieve, when thy brothers are all heroes and renowned bowmen in
the world. I also am employed in doing thee good, as also that mighty
car-warrior Satyaki and Virata and Drupada, both reverend in years, and
Dhrishtadyumna of Prishata’s line. And so also, O best of kings, all
these monarchs with their (respective) troops are expectant of thy favour
and devoted to thee, O king. This mighty car-warrior Dhrishtadyumna of
Prishata’s race placed in command of thy army is always desirous of thy
welfare and engaged in doing that which is agreeable to thee, as also
this Sikhandin, O thou of mighty arms, who is certainly the slayer of
Bhishma.’ Hearing these words, the king (Yudhishthira), said, unto that
mighty car-warrior Dhrishtadyumna, in that very assembly and in the
hearing of Vasudeva, these words, ‘O Dhrishtadyumna, mark these words that
I say unto thee, O thou of Prishata’s line. The words uttered by me
should not be transgressed. Approved by Vasudeva, thou hast been the
commander of our forces. As Kartikeya, in days of old, was ever the
commander of the celestial host, so also art thou, O bull among men, the
commander of the Pandava host. Putting forth thy prowess, O tiger among
men, slay the Kauravas. I will follow thee, and Bhima, and Krishna also,
O sire, and the sons of Madri united together, and the sons of Draupadi
accoutred in mail, and all the other foremost of kings, O bull among men.’
Then gladdening (the listeners) Dhrishtadyumna said, ‘Ordained of old by
Sambhu himself, I am, O son of Pritha, the slayer of Drona. I shall now
fight in battle against Bhishma, and Drona and Kripa and Salya and
Jayadratha and all the proud monarchs (on the Kuru side)’. When that
foremost of princes, that slayer of foes, the son of Prishata, said this
defiantly, the Pandava warriors, endued with great energy and incapable
of being defeated in battle, all set up a loud shout. And then Pritha’s
son Yudhishthira said unto the commander of his army, the son of
Prishata, (these words), ‘An array known by the name of Krauncharuma,
that is destructive of all foes, and that was spoken of by Vrihaspati
unto Indra in days of old when the gods and the Asuras fought,--that
array destructive of hostile divisions, do thou form. Unseen before, the
kings behold it, along with the Kurus.’ Thus addressed by that god among
men, like Vishnu addressed by the wielder of the thunderbolt,[354] he
(Dhrishtadyumna), when morning dawned, placed Dhananjaya in the van of
the whole army. And Dhananjaya’s standard, created at Indra’s command by
the celestial artificer, while moving through the skies, seemed
wonderfully beautiful. Decked with banners bearing hues resembling those
of Indra’s bow,[355] coursing through the air like a ranger of the skies,
and looking like the fleeting edifice of vapour in the welkin, it seemed,
O sire to glide dancingly along the track of the car (to which it was
attached). And the bearer of Gandiva with that (standard) graced with
gems, and that standard itself with the bearer of Gandiva, looked highly
adorned, like the Self-create with the Sun (and the Sun with the
Self-create).[356] And king Drupada, surrounded by a large number of
troops, became the head (of that array). And the two kings Kuntibhoja and
Saivya became its two eyes. And the ruler of the Dasarnas, and the
Prayagas, with the Dasarakas, and the Anupakas, and the Kiratas were
placed in its neck, O bull of Bharata’s race. And Yudhishthira, O king,
with the Patachcharas, the Hunas, the Pauravakas and the Nishadas, became
its two wings, so also the Pisachas, with the Kundavishas, and the
Mandakas, the Ladakas, the Tanganas, and the Uddras, O Bharata, and the
Saravas, the Tumbhumas, the Vatsas, and the Nakulas. And Nakula and
Sahadeva placed themselves on the left wing. And on the joints of the
wings were placed ten thousand cars and on the head a hundred thousand,
and on the back a hundred millions and twenty thousand and on the neck a
hundred and seventy thousand. And on the joints of the wings, the wings
and the extremities of the wings proceeded elephants in large bodies,
looking, O king, like blazing mountains. And the rear was protected by
Virata aided by the Kekayas, and the ruler of Kasi and the king of the
Chedis, with thirty thousand cars.[357] Forming, O Bharata, their mighty
array thus, the Pandavas, expectant of sunrise, waited for battle, all
cased in armour. And their white umbrellas, clean and costly, and
brilliant as the sun, shone resplendent on their elephants and cars.”[358]
SECTION LI
Sanjaya said, “Beholding the mighty and terrible array called Krauncha
formed by Pandu’s son of immeasurable energy, thy son, approaching the
preceptor, and Kripa, and Salya, O sire, and Somadatta’s son, and
Vikarna, and Aswatthaman also, and all his brothers too, headed by
Dussasana, O Bharata, and other immeasurable heroes assembled there for
battle, said these timely words, gladdening them all, ‘Armed with various
kinds of weapons, ye all are conversant with the meaning of the
scriptures. Ye mighty car-warriors, each of you is singly capable of
slaying in battle the sons of Pandu with their troops. How much more
then, when ye are united together. Our host, therefore, which is
protected by Bhishma, is immeasurable, while that host of theirs, which
is protected by Bhima, is measurable.[359] Let the Samsthanas, the
Surasenas, the Venikas, the Kukkuras, the Rechakas, the Trigartas, the
Madrakas, the Yavanas, with Satrunjayas, and Dussasana, and that
excellent hero Vikarna, and Nanda and Upanandaka, and Chitrasena, along
with the Manibhadrakas, protect Bhishma with their (respective)
troops,’--Then Bhishma and Drona and thy sons, O sire, formed a mighty
array for resisting that of the Parthas. And Bhishma, surrounded by a
large body of troops, advanced, leading a mighty army, like the chief of
the celestials himself. And that mighty bowman, the son of Bharadwaja,
endued with great energy, followed him with the Kuntalas, the Dasarnas,
and the Magadhas, O king, and with the Vidarbhas, the Melakas, the
Karnas, and the Pravaranas also. And the Gandharas, the Sindhusauviras,
the Sivis and the Vasatis with all their combatants also, (followed)
Bhishma, that ornament of battle, and Sakuni, with all his troops
protected the son of Bharadwaja. And then king Duryodhana, united with
all his brothers, with the Aswalakas, the Vikarnas, the Vamanas, the
Kosalas, the Daradas, the Vrikas, as also the Kshudrakas and the Malavas
advanced cheerfully against the Pandava host. And Bhurisravas, and Sala,
and Salya, and Bhagadatta, O sire, and Vinda and Anuvinda of Avanti,
protected the left flank. And Somadatta, and Susarman, and Sudakshina,
the ruler of the Kamvojas and Satayus, and Srutayus, were on the right
flank. And Aswatthaman, and Kripa, and Kritavarman of Satwata’s race,
with a very large division of the troops, were stationed at the rear of
the army. And behind them were the rulers of many provinces, and Ketumat,
and Vasudana, and the powerful son of the king of Kasi. Then all the
troops on thy side cheerfully waiting for battle, O Bharata, blew their
conches with great pleasure, and set up leonine roars. And hearing the
shouts of those (combatants) filled with delight the venerable Kuru
grandsire, endued with great prowess, uttering a leonine roar, blew his
conch. Thereupon, conches and drums and diverse kinds of Pesis and
cymbals, were sounded at once by others, and the noise made became a loud
uproar. And Madhava and Arjuna, both stationed on a great car unto which
were yoked white steeds, blew their excellent conches decked with gold
and jewels. And Hrishikesa blew the conch called Panchajanya, and
Dhananjaya (that called) Devadatta. And Vrikodara of terrible deeds blew
the huge conch called Paundra. And Kunti’s son king Yudhishthira blew the
conch called Anantavijaya, while Nakula and Sahadeva (those conches
called) Sughosa and Manipushpaka.[360] And the ruler of Kasi, and Saivya,
and Sikhandin the mighty car-warrior, and Dhrishtadyumna, and Virata, and
the mighty car-warrior Satyaki, and that great bowman the king of the
Panchalas, and the five sons of Draupadi, all blew their large conches
and set up leonine roars. And that great uproar uttered there by those
heroes, loudly reverberated through both the earth and the welkin. Thus,
O great king, the Kurus and the Pandavas, both filled with delight,
advanced against each other for battling again, and scorching each other
thus.”
SECTION LII
Dhritarashtra said, “When mine and the hostile hosts were thus formed
into battle array, how did the foremost of smiters begin to strike?”
Sanjaya said, “When all the divisions were thus arrayed, the combatants
waited, each cased in mail, and with their beautiful standards all
upraised. And beholding the (Kuru) host that resembled the limitless
ocean, thy son Duryodhana, O king, stationed within it, said unto all the
combatants on thy side, ‘Cased in mail (as ye are), begin ye the fight’.
The combatants then, entertaining cruel intentions, and abandoning their
very lives, all rushed against the Pandavas, with standards upraised. The
battle that took place then was fierce and made the hair stand on end.
And the cars and elephants all got mixed together. And shafts with
beautiful feathers, and endued with great energy and sharp points, shot
by car-warriors fell upon elephants and horses. And when the battle began
in this way, the venerable Kuru grandsire, the mighty-armed Bhishma of
terrible prowess, cased in mail, taking up his bow, and approaching them,
showered an arrowy downpour on the heroic son of Subhadra, and the mighty
car-warrior Arjuna, and the ruler of the Kekayas and Virata, and
Dhrishtadyumna of Prishata’s race, as also upon the Chedi and the Matsya
warriors. And that mighty array (of the Pandavas) wavered at the onset of
that hero. And terrific was the encounter that took place between all the
combatants. And horse-men and car-warriors and foremost of steeds fell
fast. And the car-divisions of the Pandavas began to fly away. Then that
tiger among men, Arjuna, beholding that mighty car-warrior Bhishma,
angrily said unto him of Vrishni’s race, ‘Proceed to the place where the
grandsire is. O thou of Vrishni’s race, it is evident that this Bhishma,
with wrath excited, will annihilate for Duryodhana’s benefit my host. And
this Drona, and Kripa and Salya and Vikarna, O Janardana, united with
Dhritarashtra’s sons headed by Duryodhana, and protected by this firm
bowman, will slaughter the Panchalas. Even I, therefore, shall slay
Bhishma for the sake of my troops, O Janardana.’ Unto him Vasudeva then
said, ‘Be careful, O Dhananjaya, for I will soon take thee, O hero,
towards the grandsire’s car.’ Having said this, O king, Saurin took that
car, which was celebrated over the world, before the car of Bhishma. With
numerous banners all waving, with steeds looking handsome like a flight
of (white) cranes, with standard upraised on which was the ape roaring
fiercely, upon his large car of solar effulgence and whose rattle
resembled roar of the clouds, slaughtering the Kaurava divisions and the
Surasenas also, the son of Pandu, that enhancer of the joys of friends
speedily came to the encounter. Him (thus) rushing impetuously like an
infuriate elephant and (thus) frightening in a battle brave combatants
and felling them with his shafts, Bhishma the son of Santanu, protected
by the warriors headed by Saindhava and by the combatants of the East and
the Sauviras and the Kekayas, encountered with great impetuosity. Who
else save the Kuru grandsire and those car-warriors, viz., Drona and
Vikartana’s son (Karna), are capable of advancing in battle against the
bearer of the bow called Gandiva? Then, O great king, Bhishma, the
grandsire of the Kauravas, struck Arjuna with seventy-seven arrows and
Drona (struck him) with five and twenty, and Kripa with fifty, and
Duryodhana with four and sixty, and Salya with nine arrows; and Drona’s
son, that tiger among men, with sixty, and Vikarna with three arrows; and
Saindhava with nine and Sakuni with five. And Artayani O king, pierced
Pandu’s son with three broad-headed arrows. And (though) pierced on all
sides by them with sharp arrows, that great bowman,[361] that
mighty-armed (warrior), wavered not like a mountain that is pierced (with
arrows). Thereupon he, the diadem-decked, of immeasurable soul, O bull of
Bharata’s race, in return pierced Bhishma with five and twenty, and Kripa
with nine arrows, and Drona with sixty, O tiger among men, and Vikarna
with three arrows; and Artayani with three arrows, and the king
(Duryodhana) also with five. And then Satyaki, and Virata and
Dhrishtadyumna of Prishata’s race, and the sons of Draupadi, and
Abhimanyu, all surrounded him, (proceeding to his support). Then the
prince of the Panchalas, supported by the Somakas, advanced towards the
great bowman Drona who was engaged in seeking the welfare of Ganga’s son.
Then Bhishma, that foremost of car-warriors, speedily pierced the son of
Pandu with eighty sharp arrows, upon which the combatants on thy side
were much gratified. Hearing the shouts of those lions among
car-warriors, Dhananjaya, endued with great prowess, then cheerfully
entered into the midst of those lions among car-warriors and sported with
his bow, O king, (successively) aiming at those mighty car-warriors. Then
that ruler of men, king Duryodhana, said unto Bhishma, beholding his own
troops (thus) afflicted in battle by the son of Pritha, ‘This mighty son
of Pandu, O sire, accompanied by Krishna, felling all our troops, cutteth
down our roots, even though thou, O son of Ganga, and that foremost of
car-warriors, Drona, are alive. O monarch, it is for thee only that this
Karna, laying aside his weapons, doth not fight with the sons of Pritha
in battle (though) he is ever a well-wisher of mine, Do, therefore, that,
O son of Ganga by which Phalguni may be slain.’ Thus addressed, O king,
thy sire Devavrata, saying, ‘Fie to Kshatriya usage’, then proceeded
towards Partha’s car. And all the kings, O monarch, seeing both those
warriors with white steeds yoked unto their cars stationed (for battle),
set up loud leonine roars, and also blew their conches, O sire. And
Drona’s son and Duryodhana, and thy son Vikarna, surrounding Bhishma in
that combat, stood, O sire, for battle. And so all the Pandavas,
surrounding Dhananjaya, stood for fierce conflict. And the battle then
commenced. And the son of Ganga pierced Partha in that combat with nine
shafts. And Arjuna pierced him in return with ten shafts penetrating into
the very vitals. Then, with a thousand arrows, well shot, Pandu’s son
Arjuna, famed for his skill in battle, shrouded Bhishma on all sides.
That arrowy net, however, of Partha, O king, Bhishma the son of Santanu
baffled with an arrowy net (of his own). And both well-pleased, and both
delighting in battle, fought with each other without each gaining any
advantage over the other, and each desirous of counteracting the other’s
feats. And the successive flights of arrows shot from Bhishma’s bow were
seen to be dispersed by the shafts of Arjuna. And so the flights of
arrows shot by Arjuna, cut off by the arrows of Ganga’s son, all fell
down on the ground. And Arjuna pierced Bhishma with five and twenty
arrows of sharp points. And Bhishma, too, in that combat, pierced Partha
in return with nine arrows. And those two mighty warriors, those
chastisers of foes, piercing each other’s steeds, and also the shafts and
the wheels of each other’s cars, began to sport. Then, O king, Bhishma,
that foremost of smiters, struck Vasudeva between his two breasts with
three arrows. And the slayer of Madhu, struck with those shafts shot from
Bhishma’s bow, shone in that battle, O king, like a flowering Kinsuka.
Then Arjuna, indignant at seeing Madhava, pierced in that combat the
charioteer of Ganga’s son with three arrows. And both heroes, striving
with each other against each other’s car, succeeded not in taking aim at
each other in the combat. And in consequence of the ability and dexterity
of the charioteers of both those warriors, both displayed, O king,
beautiful circles and advancings and retreatings in respect of their
moving cars. And, O monarch, seeing the opportunity to strike, they
frequently changed positions, O king, for obtaining what they sought. And
both the heroes blew their conches, mingling that blare with their
leonine roars. And those mighty car-warriors twang their bows, both in
the same manner. And with the blare of their conches and the rattle of
their car-wheels, the very Earth was suddenly rent. And it began to
tremble and produce subterranean noises. And nobody, O bull of Bharata’s
race, could detect any latches in either of them. Both of them was
possessed of great might and great courage in battle, each was other’s
match. And by (the sight of) his standard alone, the Kauravas could
approach him (for aid). And so the Pandavas approached Pritha’s son (for
aid), guided by his standard only. And beholding, O king, prowess thus
displayed by those two foremost of men, O Bharata, all creatures
(present) in that battle were filled with wonder. And none, O Bharata,
observed any difference between the two, just as none finds any
transgression in a person observant of morality. And both of them (at
times) became perfectly invisible in consequence of clouds of arrows. And
soon enough both of them in that battle became visible. And the gods with
Gandharvas and the Charanas, and the great Rishis beholding their
prowess, said unto one another, ‘These mighty car-warriors when excited
with rage, are incapable of ever being vanquished in battle by all the
worlds with the gods, the Asuras and the Gandharvas. This highly
wonderful battle would be wonderful in all the worlds. Indeed, a battle
such as this will never take place again. Bhishma is incapable of being
conquered in combat by Pritha’s son of great intelligence, showering his
arrows in battle, with bow and car and steeds. So also that great bowman,
the son of Pandu, incapable of being vanquished in battle by the very
gods, Bhishma is not competent to conquer in combat. As long as the world
itself will last, so long will this battle continue equally.’ We heard
these words, O king, fraught with the praise of Ganga’s son and Arjuna in
battle bruited about there. And while those two were engaged in
displaying their prowess, other warriors of thy side and of the Pandavas,
O Bharata, slew one another in battle, with sharp-edged scimitars, and
polished battle-axes, and innumerable arrows, and diverse kinds of
weapons. And the brave combatants of both armies cut one another down,
while that terrible and murderous conflict lasted. And the encounter
also, O king, that took place between Drona and the prince of the
Panchalas, was awful.”
SECTION LIII
Dhritarashtra said, “Tell me, O Sanjaya, how that great bowman Drona and
the Panchala prince of Prishata’s race encounter each other in battle,
each striving his best. I regard destiny to be superior, O Sanjaya, to
exertion, when Santanu’s son Bhishma (even) could not escape Pandu’s son
in battle. Indeed, Bhishma, when enraged in battle could destroy all
mobile and immobile creatures, why, O Sanjaya, could he not then by his
prowess, escape the son of Pandu in battle?”
Sanjaya said, “Listen, O king, quietly to this terrific battle. The son
of Pandu is incapable of being vanquished by the very gods with Vasava.
Drona with diverse arrows pierced Dhrishtadyumna and felled the latter’s
charioteer from his niche in the car.[362] And, O sire, the enraged hero
also afflicted Dhrishtadyumna’s four steeds with four excellent shafts.
And the heroic Dhrishtadyumna too pierced Drona in the combat with nine
sharp arrows and addressed him, saying, ‘Wait--Wait’. Then, again,
Bharadwaja’s son of great prowess and immeasurable soul, covered with his
arrows the wrathful Dhrishtadyumna. And he took up a dreadful arrow for
the destruction of Prishata’s son whose force resembled that of Sakra’s
bolt and which was like a second rod of death. And beholding that arrow
aimed by Bharadwaja in battle, loud cries of oh and alas arose, O
Bharata, among all the combatants. And then we beheld the wonderful
prowess of Dhrishtadyumna insomuch that the hero stood alone, immovable
like a mountain. And he cut off that terrible and blazing arrow coming
towards him like his own Death, and also showered an arrowy downpour on
Bharadwaja’s son. And beholding that difficult feat achieved by
Dhrishtadyumna, the Panchalas with the Pandavas, filled with delight, set
up loud shouts. And that prince, endued with great prowess, desirous of
slaying Drona hurled at him a dart of great impetuosity, decked with gold
and stones of lapis lazuli. Thereupon the son of Bharadwaja, smiling the
while, cut off into three fragments that dart decked with gold that was
coming towards him impetuously. Beholding his dart thus baffled,
Dhrishtadyumna of great prowess rained arrowy downpours on Drona, O king.
Then that mighty car-warrior Drona, baffling that arrowy shower, cut off
when the opportunity presented, the bow of Drupada’s son. His bow (thus)
cut off in the combat, that mighty warrior of great fame hurled at Drona
a heavy mace endued with the strength of the mountain. And hurled from
his hands, that mace coursed through the air for Drona’s destruction. And
then we beheld the wonderful prowess of Bharadwaja’s son. By (the)
lightness (of his car’s motion), he baffled that mace decked with gold,
and having baffled it, he shot at Prishata’s son many shafts of sharp
edge, well-tempered, furnished with golden wings, and whetted on stone.
And these, penetrating through Prishata’s coat of mail, drank his blood
in that battle. Then the high-souled Dhrishtadyumna, taking up another
bow, and putting forth his prowess pierced Drona in that encounter with
five shafts. And then those two bulls among men, both covered with blood,
looked beautiful like two blossoming Kinsukas in spring variegated with
flowers. Then, O king, excited with wrath and putting forth his prowess
at the head of his division, Drona once more cut off the bow of Drupada’s
son. And then that hero of immeasurable soul covered that warrior whose
bow was cut off, with innumerable straight arrows like the clouds
showering rain on a mountain. And he also felled his foe’s charioteer
from his niche in the car. And his four steeds, too, with four sharp
arrows, Drona felled in that combat that set up a leonine roar. And with
another shaft he cut off the leathern fence that cased Dhrishtadyumna’s
hand. His bow cut off, deprived of car, his steeds slain, and charioteer
overthrown, the prince of Panchala alighted from his car, mace in hand,
displaying great prowess. But before he could come down from his car, O
Bharata, Drona with his shafts cut off that mace into fragments. This
feat seemed wonderful to us. And then the mighty prince of the Panchalas
of strong arms, taking a large and beautiful shield decked with a hundred
moons, and a large scimitar of beautiful make, rushed impetuously from
desire of slaying Drona, like a hungry lion in the forest towards an
infuriate elephant. Then wonderful was the prowess that we behold of
Bharadwaja’s son, and his lightness (of hand) in the use of weapons, as
also the strength of his arms, O Bharata, in as much as, alone, he
checked Prishata’s son with a shower of arrows. And although possessed of
great might in battle, he was unable to proceed further. And we behold
the mighty car-warrior Dhrishtadyumna staying where he did and warding
off those clouds of arrows with his shield, using his arms with great
dexterity. Then the mighty-armed Bhima endued with great strength quickly
came there, desirous of aiding in battle the high-souled son of Prishata.
And he pierced Drona, O king, with seven sharp-pointed arrows, and
speedily caused Prishata’s son to be taken up on another car. Then king
Duryodhana urged the ruler of the Kalingas supported by a large division,
for the protection of Bharadwaja’s son. Then that terrible and mighty
division of the Kalingas, O ruler of men, rushed against Bhima at the
command of thy son. And Drona then, that foremost of car-warriors,
abandoning the prince of Panchala, encountered Virata and Drupada
together. And Dhrishtadyumna also proceeded to support king Yudhishthira
in battle. And then commenced a fierce battle, making the hair stand on
end, between the Kalingas and the high-souled Bhima, a battle that was
destructive of the universe, terrific, and awful.”
SECTION LIV
Dhritarashtra said, “How did the ruler of the Kalingas, that commander of
a large division, urged by my son, and supported by his troops, fight in
battle with the mighty Bhimasena of wonderful feats, that hero wandering
over the field of battle with his mace like Death himself club in hand?”
Sanjaya said, “Thus urged by thy son, O great king, the mighty king of
the Kalingas, accompanied by a large army advanced towards Bhima’s car.
And Bhimasena, then, O Bharata, supported by the Chedis, rushed towards
that large and mighty army of the Kalingas, abounding with cars, steeds,
and elephants, and armed with mighty weapons, and advancing towards him
with Ketumat, the son of the king of the Nishadas. And Srutayus also,
excited with wrath, accoutred in mail, followed by his troops in
battle-array, and, accompanied by king Ketumat, came before Bhima in
battle. And the ruler of the Kalingas with many thousands of cars, and
Ketumat with ten thousand elephants and the Nishadas, surrounded
Bhimasena, O king, on all sides. Then the Chedis, the Matsyas, and
Karushas, with Bhimasena at their head, with many kings impetuously
rushed against the Nishadas. And then commenced the battle, fierce and
terrible, between the warriors rushing at one another from desire of
slaughter. And terrific was the battle that suddenly took place between
Bhima and his foes, resembling the battle, O great king, between Indra
and the mighty host of Diti’s sons. And loud became the uproar, O
Bharata, of that mighty army struggling in battle, that resembled the
sound of the roaring ocean. And the combatants, O king, cutting one
another, made the whole field resemble a crematorium strewn with flesh
and blood. And combatants, impelled by the desire of slaughter could not
distinguish friend from foe. And those brave warriors, incapable of being
easily defeated in battle, even began to strike down their own friend.
And terrific was the collision that took place between the few and many,
between the Chedis (on the one side) and the Kalingas and the Nishadas, O
king, (on the other). Displaying their manliness to the best of their
power, the mighty Chedis, abandoning Bhimasena, turned back, and when the
Chedis ceased to follow him, the son of Pandu, encountering all the
Kalingas, did not turn back, depending upon the might of his own arms.
Indeed, the mighty Bhimasena moved not, but from the terrace of his car
covered the division of the Kalingas with showers of sharp arrows. Then
that mighty bowman, the king of the Kalingas, and that car-warrior, his
son known by the name of Sakradeva, both began to strike the son of Pandu
with their shafts. And the mighty-armed Bhima, shaking his beautiful bow,
and depending on the might of his own arms, fought with Kalinga, and
Sakradeva, shooting in that battle innumerable arrows, slew Bhimasena’s
steeds with them. And beholding that chastiser of foes Bhimasena deprived
of his car, Sakradeva rushed at him, shooting sharp arrows. And upon
Bhimasena, O great king, the mighty Sakradeva showered arrowy downpours
like the clouds after summer is gone. But the mighty Bhimasena, staying
on his car whose steeds had been slain, hurled at Sakradeva a mace made
of the hardest iron. And slain by that mace, O king, the son of the ruler
of the Kalingas, from his car, fell down on the ground, with his standard
and charioteer. Then that mighty car-warrior, the king of the Kalingas
beholding his own son slain, surrounded Bhima on all sides with many
thousands of cars. Then the mighty-armed Bhima endued with great
strength, abandoning mace, took up a scimitar, desirous of achieving a
fierce feat. And that bull among men also took up, O king, crescents made
of gold. And the ruler of the Kalingas also, excited with wrath, and
rubbing his bowstring, and taking up a terrible arrow (deadly) as poison
of the snake, shot it at Bhimasena, desirous at that monarch was of
slaying (the Pandava). That sharp arrow, thus shot and coursing
impetuously, Bhimasena, O king, cut in twain with his huge sword. And
filled with delight he set up a loud shout, terrifying the troops. And
the ruler of the Kalingas, excited with rage in that combat with
Bhimasena, quickly hurled at him fourteen bearded darts whetted on stone.
The mighty-armed son of Pandu, however, with that best of scimitars,
fearlessly cut into fragments in a trice, O king, those darts while
coursing through the welkin and before they could reach him. And having
in that battle (thus) cut off those fourteen darts Bhima, that bull among
men, beholding Bhanumat, rushed at him. Bhanumat then covered Bhima with
a shower of arrows, and set up a loud shout, making the welkin resound
with it. Bhima, however, in that fierce battle, could not hear that
leonine shout. Himself endued with a loud voice, he also shouted very
loudly. And at these shouts of his, the army of the Kalingas became
filled with fear. In that battle they no longer regarded Bhima, O bull
among men, as a human being. Then, O great king, having uttered a loud
shout, Bhima, sword in hand impetuously jumping on (Bhanumat’s) excellent
elephant aided by the latter’s tusks, gained, O sire, the back of that
prince of tuskers, and with his huge sword cut Bhanumat, dividing him in
the middle. That chastiser of foes, then, having (thus) slain in battle
the prince of the Kalingas, next[363] made his sword which was capable of
bearing a great strain, to descend upon the neck of that elephant. His
head cut off, that prince of elephants fell down with a loud roar, like a
crested mountain (whose base is) eaten away by the impetuous (surges of
the) sea. And jumping down, O Bharata, from that falling elephant, the
prince of Bharata’s race, of undepressed soul, stood on the ground, sword
in hand and accoutred in mail (as before). And felling numerous elephants
on all sides, he wandered (over the field), making many paths (for
himself). And then he seemed to be like a moving wheel of fire
slaughtering whole divisions of cavalry, of elephants, and cars, and
large bodies of infantry. And that lord among men, the mighty Bhima, was
seen to move over the field with the activity of the hawk, quickly
cutting off in that battle, with his sharp-edged sword, their bodies and
heads, as also those of the combatants on elephant. And combatant on
foot, excited with rage, all alone, and like Yama at the season of
universal dissolution, he struck terror into his foes and confounded
those brave warriors. Only they that were senseless rushed with loud
shouts at him wandering in that great battle with impetuosity, sword in
hand. And that grinder of foes, endued with great strength, cutting off
the shafts and yokes of warriors on their cars, slew those warriors also.
And Bhimasena was seen, O Bharata, to display diverse kinds of motions
there. He wheeled about, and whirled about on high, and made
side-thrusts, and jumped forward, and ran above, and leapt high. And, O
Bharata, he was also seen to rush forward and rush upward. And some
mangled by the high-souled son of Pandu by means of his excellent sword,
shrieked aloud, struck at their vitals or fell down deprived of life. And
many elephants, O Bharata, some with trunks and the extremities of their
tusks cut off, and others having their temporal globes cut open, deprived
of riders, slew their own ranks and fell down uttering loud cries. And
broken lances, O king, and the heads of elephant drivers, and beautiful
housings of elephants, and chords resplendent with gold, and collars, and
darts and mallets and quivers, diverse kinds of machines, and beautiful
bows, short arrows with polished heads, with hooks and iron crows for
guiding elephants, bells of diverse shape, and hilts decked with gold,
were seen by us falling down or (already) fallen along with riders of
steeds. And with elephants (lying down) having the fore parts and hind
parts of their bodies and their trunks cut off, or entirely slain, the
field seemed to be strewn with fallen cliffs. That bull among men, having
thus crushed the huge elephants, next crushed the steeds also. And, O
Bharata, that hero also felled the foremost of cavalry soldiers. And the
battle, O sire, that took place between him and them was fierce in the
extreme. And hilts and traces, and saddle girths resplendent with gold,
and covers for the back of steeds, and bearded darts, and costly swords,
and coats of mail, and shields, and beautiful ornaments, were seen by us
strewn over the ground in that great battle. And he caused the earth to
be strewn over (with blood) as if it were variegated with lilies. And the
mighty son of Pandu, jumping high and dragging some car-warriors down
with his sword felled them along with (their) standards. Frequently
jumping up or rushing on all sides, that hero endued with great activity,
wandering along many routes, caused the combatants to be amazed. And some
he slew by his legs, and dragging down others he pressed them down under
the earth. And others he cut off with his sword, and others he frightened
with his roars. And others he threw down on the ground by the force of
his thighs (as he ran). And others, beholding him, fled away in terror.
It was thus that that vast force of the Kalingas endued with great
activity, surrounding the terrible Bhimasena in battle, rushed at him.
Then, O bull of Bharata’s race, beholding Srutayush at the head of
Kalinga troops, Bhimasena rushed at him. And seeing him advancing the
ruler of the Kalingas, of immeasurable soul, pierced Bhimasena between
his breasts with nine arrows. Struck with those shafts shot by the ruler
of the Kalingas, like an elephant pierced with the hook, Bhimasena blazed
up with wrath like fire fed with fuel. Then Asoka, that best of
charioteers, bringing a car decked with gold, caused Bhima to mount on
it. And thereupon that slayer of foes, the son of Kunti, speedily mounted
on that car. And then he rushed at the ruler of the Kalingas,
saying,--‘Wait, Wait’. And then the mighty Srutayush excited with wrath,
shot at Bhima many sharp arrows, displaying his lightness of hand, and
that mighty warrior, Bhima, forcibly struck with those nine sharp arrows
shot by Kalinga from his excellent bow, yielded to great wrath, O king,
like a snake struck with a rod. Then that foremost of mighty men, Bhima,
the son of Pritha, excited with rage and drawing his bow with great
strength, slew the ruler of the Kalingas with seven shafts made wholly of
iron. And with two shafts he slew the two mighty protectors of the
car-wheels of Kalinga. And he also despatched Satyadeva and Satya to the
abode of Yama. Of immeasurable soul, Bhima also, with many sharp arrows
and long shafts, caused Ketumat to repair unto Yama’s abode. Then the
Kshatriyas of the Kalinga country, excited with rage and supported by
many thousands of combatants, encountered the wrathful Bhimasena in
battle. And armed with darts and maces and scimitars and lances and
swords and battle-axes, the Kalingas, O king, hundreds upon hundreds
surrounded Bhimasena. Baffling that risen shower of arrows, that mighty
warrior then took up his mace and jumped down (from his car) with great
speed.[364] And Bhima then despatched seven hundred heroes to Yama’s
abode. And that grinder of foes despatched, in addition, two thousand
Kalingas to the region of death. And that feat seemed highly wonderful.
And it was thus that the heroic Bhima of terrible prowess repeatedly
felled in battle large bands of the Kalingas. And elephants deprived by
Pandu’s son, in that battle, of their riders, and afflicted with arrows
wandered on the field, treading down their own ranks and uttering loud
roars like masses of clouds driven by the wind. Then the mighty-armed
Bhima, scimitar in hand, and filled with delight, blew his conch of
terrible loudness. And with that blare he caused the hearts of all the
Kalinga troops to quake with fear. And, O chastiser of foes, all the
Kalingas seemed at the same time to be deprived of their senses. And all
the combatants and all the animals shook with terror. And in consequence
of Bhimasena wandering in that battle through many paths or rushing on
all sides like a prince of elephants, or frequently jumping up, a trance
seemed to be engendered there that deprived his foes of their senses. And
the whole (Kalinga) army shook with terror of Bhimasena, like a large
lake agitated by an alligator. And struck with panic in consequence of
Bhima of wonderful achievements, all the Kalinga combatants fled away in
all directions. When, however, they were rallied again, the commander of
the Pandava army (Dhrishtadyumna), O Bharata, ordered his own troops,
saying,--‘Fight’. Hearing the words of their commander, many leaders (of
the Pandava army) headed by Sikhandin approached Bhima, supported by many
car-divisions accomplished in smiting. And Pandu’s son, king Yudhishthira
the just, followed all of them with a large elephant force of the colour
of the clouds. And thus urging all his divisions, the son of Prishata,
surrounded by many excellent warriors, took upon himself the protection
of one of the wings of Bhimasena.[365] There exists nobody on earth, save
Bhima and Satyaki, who to the prince of the Panchalas is dearer than his
very life. That slayer of hostile heroes, the son of Prishata, beheld the
mighty-armed Bhimasena, that slayer of foes, wandering among the
Kalingas. He set up many shouts, O king, and was filled with delight, O
chastiser of foes. Indeed, he blew his conch in battle and uttered a
leonine roar. And Bhimasena also, beholding the red standard of
Dhrishtadyumna on his car decked with gold and unto which were yoked
steeds white as pigeons, became comforted.[366] And Dhrishtadyumna of
immeasurable soul, beholding Bhimasena encountered by the Kalingas rushed
to the battle for his rescue. And both those heroes, Dhrishtadyumna and
Vrikodara, endued with great energy, beholding Satyaki at a distance,
furiously encountered the Kalingas in battle. And that bull among men,
the grand son of Sini, that foremost of victorious warriors, quickly
advancing to the spot took up the wing of both Bhima and Prishata’s son.
Bow in hand creating a great havoc there and making himself fierce in the
extreme, he began to slay the enemy in battle. And Bhima caused a river
to flow there of bloody current, mingled with the blood and flesh of the
warriors born in Kalinga. And beholding Bhimasena then, the troops cried
aloud, O king, saying. ‘This is Death himself that is fighting in Bhima’s
shape with the Kalingas.’ Then Santanu’s son Bhishma, hearing those cries
in battle, quickly proceeded towards Bhima, himself surrounded on all
sides with combatants in army. Thereupon, Satyaki and Bhimasena and
Dhrishtadyumna of Prishata’s race, rushed towards that car of Bhima
decked with gold. And all of them quickly surrounding Ganga’s son in
battle, pierced Bhishma, each with three terrible shafts, without losing
a moment. Thy sire Devavrata, however, in return pierced each of those
mighty bowmen striving (in battle) with three straight shafts. And
checking those mighty car-warriors, with thousands of arrows he slew with
his shafts the steeds of Bhima decked with golden armour. Bhima, however,
endued with great energy, staying on that car whose steeds had been
slain, with great impetuosity hurled a dart at Bhishma’s car. Thy sire
Devavrata then, in that battle, cut off that dart in twain before it
could reach him, and thereupon it fell down on the earth. Then that bull
among men, Bhimasena, taking up a heavy and mighty mace made of Saikya
iron speedily jumped down from his car. And Dhrishtadyumna quickly taking
up that foremost of car-warriors on his own car, took away, in the very
sight of all the combatants, that renowned warrior. And Satyaki then from
desire of doing what was agreeable to Bhima, felled with his shaft the
charioteer of the reverend Kuru grand-sire. Upon his charioteer being
slain, that foremost of car-warriors, Bhishma, was borne away from the
field of battle by his steeds with the speed of the wind. And when that
mighty car-warrior was (thus) taken away from the field, Bhimasena then,
O monarch, blazed up like a mighty fire while consuming dry grass. And
slaying all the Kalingas, he stayed in the midst of the troops, and none,
O bull of Bharata’s race, of thy side ventured to withstand him. And
worshipped by the Panchalas and the Matsyas, O bull of Bharata’s race, he
embraced Dhrishtadyumna and then approached Satyaki. And Satyaki, the
tiger among the Yadus, of prowess incapable of being baffled, then
gladdening Bhimasena, said unto him, in the presence of Dhrishtadyumna,
(these words). ‘By good luck the king of the Kalingas, and Ketumat, the
prince of the Kalingas, and Sakradeva also of that country and all the
Kalingas, have been slain in battle. With the might and prowess of thy
arms, by thee alone, hath been crushed the very large division of the
Kalingas that abounded with elephants and steeds and cars, and with noble
warriors, and heroic combatants.’ Having said this, the long-armed
grandson of Sini, that chastiser of foes, quickly getting upon his car,
embraced the son of Pandu. And then that mighty car-warrior, coming back
to his own car, began to slay thy troops excited with rage and
strengthening (the hands of) Bhima.”
SECTION LV
Sanjaya said, “When the forenoon of that day had passed away, O Bharata,
and when the destruction of cars, elephants, steeds, foot-soldiers and
horse-soldiers, proceeded on, the prince of Panchala engaged himself in
battle with these three mighty car-warriors, viz., Drona’s son, Salya,
and the high-souled Kripa. And the mighty heir of Panchala’s king with
many sharp shafts, slew the steeds of Drona’s son that were celebrated
over all the world. Deprived then of his animals, Drona’s son quickly
getting up on Salya’s car, showered his shafts on the heir of the
Panchala king. And beholding Dhrishtadyumna engaged in battle with
Drona’s son, the son of Subhadra, O Bharata, quickly came up scattering
his sharp arrows. And, O bull of Bharata’s race, he pierced Salya with
five and twenty, and Kripa with nine arrows, and Aswatthaman with eight.
Drona’s son, however, quickly pierced Arjuna’s son with many winged
arrows, and Salya pierced him with twelve, and Kripa with three sharp
arrows. Thy grandson Lakshmana then, beholding Subhadra’s son engaged in
battle, rushed at him, excited with rage. And the battle commenced
between them. And the son of Duryodhana, excited with rage, pierced
Subhadra’s son with sharp shafts in that combat. And that (feat), O king,
seemed highly wonderful. The light-handed Abhimanyu then, O bull of
Bharata’s race, excited with rage, quickly pierced his cousin with five
hundred arrows. Lakshmana also, with his shafts, then cut off his
(cousin’s) bow-staff at the middle, at which, O monarch, all the people
sent forth a loud shout. Then that slayer of hostile heroes, the son of
Subhadra, leaving aside that broken bow, took up another that was
beautiful and tougher.[367] And thereupon those two bulls among men, thus
engaged in combat and desirous of counteracting each other’s feats,
pierced each other with sharp shafts. King Duryodhana then, O monarch,
beholding his mighty son thus afflicted by thy grandson (Abhimanyu),
proceeded to that spot. And when thy son turned (towards that spot), all
the kings surrounded the son of Arjuna on every side with crowds of cars.
Incapable of being defeated in battle and equal in prowess unto Krishna
himself, that hero, O king, thus surrounded by those heroes, was not
agitated in the least. Then Dhananjaya, beholding Subhadra’s son engaged
in battle, rushed to that spot, excited with wrath, desirous of rescuing
his own son. Thereupon the kings (on the Kuru side), headed by Bhishma
and Drona and with cars, elephants and steeds, rushed impetuously at
Savyasachin. Then a thick earthly dust, suddenly raised by foot-soldiers
and steeds and cars and cavalry troopers, covering the sky appeared on
the view. And those thousands of elephants and hundreds of kings, when
they came within reach of Arjuna’s arrows, were all unable to make any
further advance. And all creatures there set up loud wails, and the
points of the compass became dark. And then the transgression of the
Kurus assumed a fierce and dreadful aspect as regards its consequences.
Neither the welkin, nor the cardinal points of the compass nor the earth,
nor the sun, could be distinguished, O best of men, in consequence of the
arrows shot by Kiritin.[368] And many were the elephants there deprived
of the standards (on their backs), and many car-warriors also, deprived
of their steeds. And some leaders of car divisions were seen wandering,
having abandoned their cars. And other car-warriors, deprived of their
cars, were seen to wander hither and thither, weapon in hand and their
arms graced with Angadas. And riders of steeds abandoning their steeds
and of elephants abandoning their elephants from fear of Arjuna, O king,
fled away in all directions. And kings were seen felled or falling from
cars and elephants and steeds in consequence of Arjuna’s shafts. And
Arjuna, assuming a fierce countenance, cut off with his terrible shafts,
the upraised arms of warriors, mace in grasp, and arms bearing swords, O
king, or darts, or quivers, or shafts, or bows, or hooks, or standards,
all over the field. And spiked maces broken in fragments, and mallets, O
sire, and bearded darts, and short arrows, and swords also, in that
battle, and sharp-edged battle-axes, and lances, O Bharata, and shields
broken into pieces, and coats of mail also, O king,[369] and standards,
and weapons of all kinds thrown away and umbrellas furnished with golden
staves, and iron hooks also, O Bharata, and goads and whips, and traces
also, O sire, were seen strewn over the field of battle in heaps. There
was no man in thy army, O sire, who could advance against the heroic
Arjuna in battle. Whoever, O king, advanced against Pritha’s son in
battle, pierced by sharp shafts was despatched to the other world. When
all these combatants of thine broke had fled away, Arjuna and Vasudeva
blew their excellent conches. Thy sire Devavrata then, beholding the
(Kuru) host routed, smilingly addressed the heroic son of Bharadwaja in
the battle and said, ‘This mighty and heroic son of Pandu, viz.,
Dhananjaya, accompanied by Krishna, is dealing with (our) troops as he
alone is competent to deal with them. He is incapable of being vanquished
in battle today by any means, judging by his form that we see now so like
unto that of the Destroyer himself at the end of the Yuga. This vast host
again (of ours) is incapable of being rallied. Behold, looking at one
another, our troops are flying away. Yon Sun, robbing in every way the
vision of the whole world, is about to reach that best of mountains
called Asta.[370] For this, O bull among men, I think that the hour is
come for the withdrawal (of the army). The warriors, who have all been
tired and struck with panic, will never fight.’ Having said this unto
Drona that best of preceptors, Bhishma, that mighty car-warrior, caused
thy army to be withdrawn. And then when the sun set, the withdrawal of
both thy army and theirs took place, O sire, and twilight set in.”
SECTION LVI
Sanjaya said,--“When the night having passed away, the dawn came,
Santanu’s son Bhishma, that chastiser of foes, gave the order for the
(Kuru) army to prepare for battle. And the son of Santanu, the old Kuru
grandsire, desirous of victory to thy sons, formed that mighty array
known after the name of Garuda. And on the beak of that Garuda was thy
sire Devavrata himself. And its two eyes were Bharadwaja’s son and
Kritavarman of Satwata’s race. And those renowned warriors, Aswatthaman
and Kripa, supported by the Trigartas, the Matsyas, the Kekayas, and the
Vatadhanas, were in its head. And Bhurisravas and Sala, and Salya and
Bhagadatta, O sire, and the Madrakas, the Sindhu-Souviras, and they that
were called the Pancha-nodas, together with Jayadratha, were placed on
its neck. And on its back was king Duryodhana with all his followers. And
Vinda and Anuvinda of Avanti, and the Kamvojas with the Sakas, and the
Surasenas, O sire, formed its tail, O great king. And the Magadhas and
the Kalingas, with all the tribes of the Daserakas, accoutred in mail,
formed the right wing of that array. And the Karushas, the Vikunjas, the
Mundas, and the Kaundivrishas, with Vrithadvala, were stationed on the
left wing. Then that chastiser of foes, Savyasachin, beholding the host
disposed in battle-array, aided by Dhrishtadyumna, disposed his troops in
counter-array. And in opposition to that array of thine, the son of Pandu
formed a fierce array after the form of the half-moon. And stationed on the
right horn, Bhimasena shone surrounded by kings of diverse countries
abundantly armed with various weapons. Next to him were those mighty
car-warriors Virata and Drupada; and next to them was Nila armed with
envenomed weapons. And next to Nila was the mighty car-warrior
Dhrishtaketu, surrounded by the Chedis, the Kasis, the Karushas, and the
Pauravas. And Dhrishtadyumna, and Sikhandin, with the Panchalas and the
Prabhadrakas, and supported by other troops, were stationed in the
middle, O Bharata, for battle. And thither also was king Yudhishthira the
just, surrounded by his elephant division. And next to him were Satyaki,
O king, and the five sons of Draupadi. And immediately next to them was
Iravan. And next to him were Bhimasena’s son (Ghatotkacha) and those
mighty car-warriors, the Kekayas. And next, on the left horn (of that
array), was that best of men, viz., he who had for his protector,
Janardana--that protector of the whole Universe. It was thus that the
Pandavas formed their mighty counter-array for the destruction of thy
sons and of those who had sided with them. Then commenced the battle
between thy troops and those of the foe striking one another, and in
which cars and elephants mingled in the clash of combat. Large numbers of
elephants and crowds of cars were seen everywhere, O king, to rush
towards one another for purposes of slaughter. And the rattle of
innumerable cars rushing (to join the fray), or engaged separately raised
a loud uproar, mingling with the beat of drums. And the shouts of the
heroic combatants belonging to thy army and theirs, O Bharata, slaying
one another in that fierce encounter, reached the very heavens.”
SECTION LVII
Sanjaya said, “After the ranks of thy army and theirs had been disposed
in battle-array, that mighty car-warrior, Dhananjaya, felling in that
conflict leaders of car-divisions with his arrows, caused a great
carnage, O Bharata, among the car-ranks. The Dhartarashtras, (thus)
slaughtered in battle by Pritha’s son, like the Destroyer himself at the
end of the Yuga, still fought perseveringly with the Pandavas. Desirous.
of (winning) blazing glory and (bent upon) making death (the only ground
for) a cessation of the fight, with minds undirected to anything else,
they broke the Pandava ranks in many places and were also themselves
broken. Then both the Pandava and the Kaurava troops broke, changed
positions, and fled away. Nothing could be distinguished. An earthly dust
arose, shrouding the very sun. And nobody there could distinguish, either
the cardinal or the subsidiary directions. And everywhere the battle
raged, O king, the combatants being guided by the indications afforded by
colours, by watch-words, names and tribal distinctions. And the array of
the Kauravas, O king, could not be broken, duly protected as it was by
Bharadwaja’s son, O sire.[371] And so the formidable array of the Pandava
also, protected by Savyasachin, and well-guarded by Bhima, could not be
broken. And the cars and elephants in close ranks, O king, of both the
armies, and other combatants, coming out of their respective arrays,
engaged in conflict. And in that fierce battle cavalry soldiers felled
cavalry soldiers, with polished swords of sharp edges and long lances.
And car-warriors, getting car-warriors (within reach) in that fierce
conflict, felled them with shafts decked with golden wings. And
elephant-riders, of thy side and theirs, felled large numbers of
elephant-riders in close ranks, with broad-headed shafts and arrows and
lances. And large bodies of infantry, inspired with wrath towards one
another, cheerfully felled combatants of their own class with short
arrows and battle-axes. And car-warriors, O king, getting elephant-riders
(within reach) in that conflict, felled them along with their elephants.
And elephant-riders similarly felled car-warriors. And, O bull of
Bharata’s race, the cavalry soldier with his lance felled the car-warrior
in that conflict, and the car-warrior also felled the cavalry soldier.
And both the armies the foot-soldier felled the car-warrior in the
combat, and the car-warrior felled the foot-soldiers, with sharp weapons.
And elephant-riders felled horse-riders, and horse-riders felled warriors
on the backs of elephants. And all this appeared exceedingly wonderful.
And here and there foot-soldiers, were felled by foremost of
elephant-riders, and elephant-riders were seen to be felled by the
former. And bands of foot-soldiers, by hundreds and thousands, were seen
to be felled by horse-riders and horse-riders by foot-soldiers. And
strewn with broken standards and bows and lances and housings of
elephants, and costly blankets and bearded darts, and maces, and clubs
furnished with spikes, and Kampanas, and darts, and variegated coats of
mail and Kunapas, and iron hooks, and polished scimitars, and shafts
furnished with golden wings, the field, O best of Bharata’s race, shone
as if with floral wreaths. And the earth, miry with flesh and blood,
became impassable with the bodies of men and steeds and elephants slain
in that dreadful battle. And drenched with human blood, the earthy dust
disappeared. And the cardinal points, all around, became perfectly clear,
O Bharata. And innumerable headless trunks rose up all around indicating,
O Bharata, of the destruction of the world. And in that terrible and
awful battle, car-warriors were seen to run away in all directions. Then
Bhishma and Drona, and Jayadratha, the ruler of the Sindhus and
Purumitra, and Vikarna, and Sakuni the son of Suvala--these warriors
invincible in battle and possessed of leonine prowess--staying in battle
broke the ranks of the Pandavas. And so Bhimasena and the Rakshasa
Ghatotkacha, and Satyaki, and Chekitana, and the sons of Draupadi, O
Bharata, supported by all the kings (on their side), began to grind thy
troops and thy sons stationed in battle, like the gods grinding the
Danavas. And those bulls among Kshatriyas, striking one another in
battle, became terrible to behold and covered with blood shone like
Kinsukas. And the foremost warriors of both armies, vanquishing their
opponents, looked, O king, like the planetary luminaries in the
firmament. Then thy son Duryodhana, supported by a thousand cars, rushed
to battle with the Pandavas and the Rakshasa. And so all the Pandavas,
with a large body of combatants rushed in battle against those chastisers
of foes, the heroic Bhishma and Drona. And the diadem-decked (Arjuna)
also, excited with rage rushed against the foremost of kings. And
Arjuna’s son (Abhimanyu), and Satyaki, both advanced against the forces
of Suvala’s son. And then commenced once more a fearful battle, making
the hair to stand on end, between thine and the enemy’s troops both
desirous of vanquishing each other.”
SECTION LVIII
Sanjaya said, “Then those kings, excited with rage, beholding Phalguni in
battle, surrounded him on all sides with many thousands of cars. And
having, O Bharata surrounded him with multitudinous division of cars,
they shrouded him from all sides with many thousands of shafts. And
bright lances of sharp points, and maces, and clubs endued with spikes,
and bearded darts and battle-axes, and mallets and bludgeons they hurled
at Phalguni’s car, excited with rage. And that shower of weapons
approaching (towards him) like a flight of locusts, Pritha’s son checked
on all sides with his gold-decked arrows. And beholding there on that
occasion the superhuman lightness of hand that Vibhatsu possessed, the
gods, the Danavas, the Gandharvas, the Pisachas, the Uragas and the
Rakshasas eulogised Phalguni, O king, saying,--‘Excellent, Excellent.’
And the heroic Gandharvas along with Suvala’s son with a large force
surrounded Satyaki and Abhimanyu. Then the brave warriors led by Suvala’s
son from anger, cut into pieces the excellent car of the Vrishni hero,
with weapons of diverse kinds. And in course of that fierce conflict,
Satyaki, abandoning that car of his, speedily mounted on Abhimanyu’s car,
O chastiser of foes. And those two, mounted on the same car, then began
to speedily slaughter the army of Suvala’s son with straight arrows of
sharp points. And Drona and Bhishma, steadily struggling in battle, began
to slaughter the division of king Yudhishthira the just, with sharp
shafts furnished with the feathers of the Kanka bird. Then the son of
Dharma and two other sons of Pandu by Madri, in the very sight of the
whole army, began to grind the division of Drona. And the battle that
took place there was fierce and awful, making the hair stand on end, like
the terrible battle that took place between the gods and the Asuras in
days of yore. And Bhimasena and Ghatotkacha, both achieved mighty feats.
Then Duryodhana, approaching, checked them both. And the prowess we then
beheld of Hidimva’s son was exceedingly wonderful, insomuch that he
fought in battle, O Bharata, transcending his very father. And Bhimasena,
the son of Pandu, excited with wrath, pierced the vindictive Duryodhana
in the breast, with an arrow, smiling the while. Then king Duryodhana,
afflicted by the violence of that blow, sat down on the terrace of his
car and swooned away. And his charioteer then, beholding him senseless,
speedily bore him away, O king, from battle. And then the troops that
supported Duryodhana broke and fled. And thereupon Bhima, smiting that
Kuru army thus flying away in all directions, with sharp-pointed shafts,
pursued it behind. And Prishata’s son (Dhrishtadyumna), that foremost of
warriors, and Pandu’s son king Yudhishthira, the just, in the very sight,
O Bharata, of both Drona and Ganga’s son, slew their army with sharp
shafts capable of slaying hostile forces. That host of thy son, thus
flying away in battle, those mighty car-warriors, Bhishma and Drona were
incapable of checking. For though attempted to be checked by Bhishma and
the high-souled Drona, that host fled away in the very sight of Drona and
Bhishma. And then when (those) thousand of car-warriors fled away in all
directions, Subhadra’s son and that bull of Sini’s race, both stationed
on the same car, began, O chastiser of foes, to slaughter the army of
Suvala’s son of battle. And Sini’s grandson and that bull of Kuru’s race
looked resplendent like the sun and the moon when together in the
firmament after the last lunation of the dark fortnight has passed away.
And then Arjuna also, O king, excited with rage, showered arrows on thy
army like the clouds pouring rain in torrents. And the Kaurava army, thus
slaughtered in battle with the shafts of Partha, fled away, trembling in
grief and fear. And beholding the army flying away, the mighty Bhishma
and Drona, excited with rage and both desirous of Duryodhana’s welfare
sought to check it. Then king Duryodhana himself, comforting the
combatants, checked that army, then flying away in all directions. And
thereupon all the mighty Kshatriya car-warriors stopped, each at the spot
where he saw thy son. And then others among the common soldiers,
beholding them stop, stopped of their own accord, O king, from shame and
desire of displaying their courage unto one another. And the impetuosity,
O king, of that army thus rallied to the fight resembled that of the
surging sea at the moment of the moon’s rise. And king Duryodhana,
beholding that army of his rallied for the fight, quickly repaired to
Santanu’s son Bhishma and said these words. ‘O grandsire, listen to what
I say, O Bharata. When, O son of Kuru, thou art alive, and Drona, that
foremost of persons conversant with weapons, along with his son and with
all our other friends (is alive), and then that mighty bowman Kripa also
is alive, I do not regard it as at all creditable that my army should
thus fly away. I do not regard the Pandavas to be, by any means, a match
for thee or for Drona, in battle, or for Drona’s son, or for Kripa.
Without doubt, O grandsire, the sons of Pandu are being favoured by thee,
inasmuch as thou forgivest, O hero, this slaughter of my army. Thou
shouldst have told me, O king, before this battle took place, that thou
wouldst not fight with the Pandavas. Hearing such words from thee, as
also from the preceptor, O Bharata, I would then have, with Karna,
reflected upon what course I should pursue. If I do not deserve to be
abandoned by you two in battle, then, O bulls among men, do ye fight
according to the measure of your prowess.’ Hearing these words, Bhishma,
laughing repeatedly, and turning up his eyes in wrath, said to thy son,
‘Many a time, O king, have I said unto thee words worthy of thy
acceptance and fraught with thy good. The Pandavas are incapable of being
vanquished in battle by the very gods with Vasava amongst them. That,
however, which my aged self is capable of doing, I will do to the extent
of my power, O best of kings, in this battle. Witness it now with thy
kinsmen. Today, in the very sight of all, alone I shall check the sons of
Pandu at the head of their troops and with all their kinsfolk.’ Thus
addressed by Bhishma, thy son, O king, filled with delight, caused
conches to be blown and drums to be beaten. And the Pandavas also, O
king, hearing that loud uproar, blew their conches, and caused their
drums and cymbals to be played upon.”
SECTION LIX
Dhritarashtra said, “After that dreadful vow had been made in battle by
Bhishma enraged by the words of my son, what, O Sanjaya, did Bhishma do
unto the sons of Pandu or what did the Panchalas do unto the grandsire?
Tell it all unto me, O Sanjaya.”
Sanjaya said, “After the forenoon of that day, O Bharata, had passed
away, and the sun in his westward course had passed a portion of his
path, and after the high-souled Pandavas had won the victory, thy sire
Devavrata, conversant with the distinction of all codes of morality,
rushed carried by the fleetest steeds, towards the army of the Pandavas,
protected by a large force and by all thy sons. Then, O Bharata, in
consequence of thy sinful policy, commenced a dreadful battle, making the
hair stand on end, between ourselves and the Pandavas. And the twang of
bows, the flapping of bowstrings against the leathern fences (casing the
hands of the bowman), mingling together, made a loud uproar resembling
that of splitting hills. Stay--Here I stand,--Know this one,--Turn
back,--Stand,--I wait for thee--Strike,--these were the words heard
everywhere. And the sound of falling coats of mail made of gold, of
crowns and diadems, and of standards resembled the sound of falling
stones on a stony ground. And heads, and arms decked with ornaments,
falling by hundreds and thousands upon the ground moved in convulsions.
And some brave combatants, with heads severed from their trunks,
continued to stand weapons in grasp or armed with drawn bow. And a
dreadful river of blood began to flow there, of impetuous current, miry
with flesh and blood, and with the bodies of (dead) elephants for its
(sub-aqueous) rocks. Flowing from the bodies of steeds, men, and
elephants, and delightful to vultures and jackals, it ran towards the
ocean represented by the next world. A battle such as that, O king, which
(then) took place between thy sons, O Bharata, and the Pandavas, was
never seen or heard before. And in consequence of the bodies of
combatants slain in that conflict, cars could not make their way. And the
field of battle in consequence of the bodies of slain elephants seemed to
be strewn over with blue crests of hills. And the field of battle, strewn
with variegated coats of mail and turbans, O sire, looked beautiful like
the firmament autumn. And some combatants were seen who, though severely
wounded, yet rushed cheerfully and proudly upon the foe in battle. And
many, fallen on the field of battle, cried aloud, saying--‘O father, O
brother, O friend, O kinsman, O companion, O maternal uncle, do not
abandon me.’--And others cried aloud, saying,--‘Come! Come thou here! Why
art thou frightened? Where dost thou go? I stand in battle, do not be
afraid.’ And in that combat Bhishma, the son of Santanu, with bow
incessantly drawn to a circle, shot shafts of blazing points, resembling
snakes of virulent poison. And shooting continuous line of arrows in all
directions, that hero of rigid vows smote the Pandava car-warriors naming
each beforehand, O Bharata. And displaying his extreme lightness of
hands, and dancing (as it were) along the track of his car, he seemed, O
king, to be present everywhere like a circle of fire. And in consequence
of the lightness of his movements, the Pandavas in that battle, along
with the Srinjayas, beheld that hero, though really alone, as multiplied
a thousand-fold. And every one there regarded Bhishma as having
multiplied his self by illusion. Having seen him now on the east, the
next moment they saw him on the west. And so having seen him on the
north, the next moment they saw him on the south. And the son of Ganga
was thus seen fighting in that battle. And there was no one amongst the
Pandavas capable of even looking at him. What they all saw were only the
innumerable shafts shot from his bow. And heroic warriors, beholding him
achieve such feats in battle, and (thus) slaughtering their ranks,
uttered many lamentations. And, kings in thousands came in contact with
thy sire, thus coursing over the field in a superhuman way, and fell upon
that fire represented by the enraged Bhishma like flights of senseless
insects (upon a blazing fire) for their own destruction. Not a single
shaft of that light-handed warrior was futile, falling upon the bodies of
men, elephants, and steeds, in consequence of the numbers (opposed to
him). With a single straight shaft shot in that battle, he despatched a
single elephant like hill riven by the thunderbolt. Two or three
elephant-riders at a time, cased in mail and standing together, thy sire
pierced with one shaft of sharp point. Whoever approached Bhishma, that
tiger among men, in battle, seen for a moment, was next beheld to fall
down on the ground. And that vast host of king Yudhishthira the just,
thus slaughtered by Bhishma of incomparable prowess, gave way in a
thousand directions. And afflicted with that arrowy shower, the vast army
began to tremble in the very presence of Vasudeva and the high-souled
Partha. And although the heroic leaders of the Pandava army made great
efforts, yet they could not check the flight of (even) the great
car-warriors of their side afflicted with the shafts of Bhishma. The
prowess, in consequence of which that vast army was routed, was equal to
that of the chief of the gods himself. And that army was so completely
routed, O great king, that no two persons could be seen together. And
cars and elephants and steeds were pierced all over, and standards and
shafts of cars were strewn over the field. And the army of the sons of
Pandu uttered cries of oh and alas, and became deprived of senses. And
the sire struck the son and the son struck the sire; and friend
challenged the dearest of friends to battle as if under the influence of
fate. And others amongst the combatants of Pandu’s son were seen, O
Bharata, to run away, throwing aside their coats of mail, and with
dishevelled hair. And the army of the sons of Pandu, indulging in loud
wails, including the very leaders of their best of car-warriors, was seen
to be as confounded as a very herd of kine. The delighter of the Yadavas
then, beholding that army thus routed, said unto Partha, stopping that
best of cars (which he guided), these words, ‘The hour is now come, O
Partha, which was desired by thee. Strike Bhishma, O tiger among men,
else, thou wilt lose the senses. O hero, formerly, in the conclave of
kings, thou hadst said,--“I will slay all the warriors of Dhritarashtra’s
sons, headed by Bhishma and Drona--all in fact, who will fight with me in
battle.” O son of Kunti, O chastiser of foes, make those words of thine
true. Behold, O Vibhatsu, this army of thine is being routed on all
sides. Behold, the kings in Yudhishthira’s host are all flying away,
seeing Bhishma in battle, who looketh like the Destroyer himself with
wide-open mouth. Afflicted with fear, they are making themselves scarce
like the weaker animals at sight of the lion.’ Thus addressed, Dhananjaya
replied unto Vasudeva, saying, ‘Plunging through this sea of the hostile
host, urge on the steeds to where Bhishma is. I will throw down that
invincible warrior, the reverend Kuru grandsire’. Then Madhava urged
those steeds of silvery hue to where, O king, the car of Bhishma was,
that car which, like the very sun, was incapable of being gazed at. And
beholding the mighty-armed Partha thus rushing to an encounter with
Bhishma, the mighty army of Yudhishthira rallied for battle. Then Bhishma,
that foremost of warriors amongst the Kurus, repeatedly roaring like a
lion, quickly covered Dhananjaya’s car with an arrowy shower. In a moment
that car of his, with standard and charioteer, became invisible, shrouded
with that arrowy downpour. Vasudeva, however, endued with great might
fearlessly and summoning all his patience, began to guide those steeds
mangled by Bhishma’s shafts. Then Partha, taking up his celestial bow
whose twang resembled the roar of the clouds, caused Bhishma’s bow to
drop down, cutting it off with his keen shafts. The Kuru warrior, thy
sire, seeing his bow cut off, took up another and stringed it within the
twinkling of the eye. And he stretched that bow whose twang resembled the
roar of the clouds, with his two hands. But Arjuna, excited with wrath,
cut off that bow also of his. Then the son of Santanu applauded that
lightness of hand (displayed by Arjuna), saying--‘Excellent, O Partha, O
thou of mighty arms, excellent, O son of Pandu. O Dhananjaya, such a
mighty feat is, indeed, worthy of thee. I have been pleased with thee.
Fight hard with me, O son.’ And having applauded Partha thus, and taking
up another large bow, that hero shot his shafts at Partha’s car. And
Vasudeva then displayed his great skill in the guiding of chariot, for he
baffled those shafts of his, by guiding the car in quick circles. Then, O
sire, Bhishma with great strength pierced both Vasudeva and Dhananjaya
with keen shafts all over their bodies. And mangled by those shafts of
Bhishma, those two tigers among men looked like two roaring bulls with
the scratches of horns on their bodies. And once again, excited with
rage, Bhishma covered the two Krishnas on all sides with shafts in
hundreds and thousands. And with those keen shafts of his, the enraged
Bhishma caused him of Vrishni’s race to shiver. And laughing loudly he
also made Krishna to wonder. Then the mighty-armed Krishna, beholding the
prowess of Bhishma in battle as also the mildness with which Arjuna
fought, and seeing that Bhishma was creating incessant showers of arrows
in that conflict and looked like the all-consuming Sun himself in the
midst of the two armies, and marking besides, that that hero was slaying
the foremost of combatants in Yudhishthira’s host and causing a havoc in
that army as if the hour of dissolution had come,--the adorable Kesava,
that slayer of hosts, endued with immeasurable soul--unable to bear what
he saw, thought that Yudhishthira’s army could not survive that
slaughter.--In a single day Bhishma can slaughter all the Daityas and the
Danavas. With how much ease then can he slay in battle the sons of Pandu
with all their troops and followers. The vast army of the illustrious son
of Pandu is again flying away. And the Kauravas also beholding the
Somakas routed, are rushing to battle cheerfully, gladdening the
grandsire. Accoutred in mail, even I will stay Bhishma to-day for the
sake of the Pandavas. This burthen of the high-souled Pandavas even I
will lighten. As regards Arjuna, though struck in battle with keen
shafts, he knoweth not what he should do, from respect for Bhishma,--And
while Krishna was reflecting thus the grandsire, excited with wrath, once
again shot his shafts at Partha’s car. And in consequence of very great
number of those arrows all the points of the compass became entirely
shrouded. And neither the welkin nor the quarters nor the earth nor the
sun himself of brilliant rays, could be seen. And the winds that blew
seemed to be mixed with smoke, and all the points of the compass seemed
to be agitated. And Drona, and Vikarna, and Jayadratha, and Bhurisrava,
and Kritavarman, and Kripa, and Srutayush and the ruler of the Amvashtas
and Vinda and Anuvinda, Sudakshina and the westerners, and the diverse
tribes of the Sauviras, the Vasatis, and the Kshudrakas, and the Malavas,
all these, at the command of the royal son of Santanu, quickly approached
Kiritin for battle. And the grandson of Sini saw that Kiritin was
surrounded by many hundreds of horse, and infantry, and cars, and mighty
elephants. And beholding both Vasudeva and Arjuna thus encompassed by
infantry and elephants and horses and cars, on all sides, that foremost
of all bearers of arms, viz., the chief of the Sinis, quickly proceeded
to that spot. And that foremost of bowmen, the chief of the Sinis,
quickly rushing at those troops, came to Arjuna’s side like Vishnu coming
to the aid of the slayer of Vritra. And that foremost warrior of Sini’s
race cheerfully said unto Yudhishthira’s host all the combatants of which
had been frightened by Bhishma and whose elephants, steeds, cars, and
numberless standards had been mangled and broken into pieces, and which
was flying away from the field, these words, ‘Ye Kshatriyas, where do ye
go? This is not the duty of the righteous as hath been declared by the
ancients. Ye foremost of heroes, do not violate your pledges. Observe
your own duties as heroes’. Beholding that those foremost of kings were
flying together from the field of battle, and marking the mildness with
which Partha fought, and beholding also that Bhishma was exerting himself
very powerfully in battle, and that the Kurus were rushing from all
sides, the younger brother of Vasava, the high-souled protector of all
the Dasarhas, unable to bear it all, addressed the renowned grandson of
Sini, and applauding him, said,--‘O hero of Sini’s race, they that are
retreating, are, indeed, retreating. They that are yet staying, O thou of
the Satwata race, let them also go away. Behold, I will soon throw
Bhishma down from his car, and Drona also in battle, with all their
followers. There is none in the Kuru host, O thou of the Satwata race,
who is able to escape my angry self. Therefore, taking up my fierce
discus, I will slay Bhishma of high vows. And slaying in battle those two
foremost of car-warriors, viz., Bhishma along with his followers and
Drona also, O grandson of Sini, I will gladden Dhananjaya, and the king,
and Bhima, and the twin Aswins. And slaying all the sons of Dhritarashtra
and all those foremost of kings who have embraced their side, I will
joyfully furnish king Ajatasatru with a kingdom today.’ Saying this,
Vasudeva’s son, abandoning (the reins of) the steeds, jumped down from
the car, whirling with his (right) arm his discus of beautiful nave with
edge sharp as a razor, effulgent as the sun and possessed of force equal
to that of a thousand bolts of heaven. And making the earth tremble under
his tread, the high-souled Krishna rushed impetuously towards Bhishma.
And that grinder of foes, the younger brother of the chief of the gods,
excited with wrath, rushed towards Bhishma staying in the midst of his
troops, like a lion from desire of slaying upon a prince of elephants
blinded with fury and staying proudly for the attack. And the end of his
yellow garments waving in the air looked like a cloud charged with
lightning in the sky. And that lotus of a discus called Sudarsana, having
for its stalk the beautiful arm of Saurin, looked as beautiful as the
primeval lotus, bright as the morning sun, which sprung from the navel of
Narayana. And Krishna’s wrath was the morning sun that caused that lotus
to blow. And the beautiful leaves of that lotus were as sharp as the edge
of a razor. And Krishna’s body was the beautiful lake, and his (right)
arm the stalk springing therefrom, upon which that lotus shone. And
beholding the younger brother of Mahendra, excited with wrath and roaring
loudly and armed with that discus, all creatures set out a loud wail,
thinking that the destruction of the Kurus was at hand. And armed with
his discus Vasudeva looked like the Samvarta fire that appears at the end
of the Yuga for consuming the world. And the preceptor of the universe
blazed up like a fierce comet risen for consuming all creatures. And
beholding that foremost of bipeds, that divine personage, advancing armed
with the discus, Santanu’s son stationed on his car, bow and arrow in
hand, fearlessly said, ‘Come, Come, O Lord of the gods, O thou that hast
the universe for thy abode. I bow to thee, O thou that art armed with
mace, sword and Saranga. O lord of the universe, forcibly throw me down
from this excellent car, O thou that art the refuge of all creatures in
this battle. Slain here by thee, O Krishna, great will be my good fortune
both in this world and the next. Great is the respect thou payest me, O
Lord of the Vrishnis and the Andhakas. My dignity will be celebrated in
the three worlds.’ Hearing these words of Santanu’s son, Krishna rushing
impetuously towards him said, ‘Thou art the root of this great slaughter
on earth. Thou wilt behold Duryodhana slain to-day. A wise minister who
treadeth in the path of righteousness should restrain a king that is
addicted to the evil of gambling. That wretch again of his race who
transgresseth duty should be abandoned as one whose intelligence hath
been misdirected by destiny.’--The royal Bhishma, hearing these words,
replied unto the chief of the Yadus, saying,--‘Destiny is all powerful.
The Yadus, for their benefit, had abandoned Kansa. I said this to the
king (Dhritarashtra) but he minded it not. The listener that hath no
benefit to receive becometh, for (his own) misery, of perverted
understanding through (the influence of destiny).’ Meanwhile, jumping
down from his car, Partha, himself of massive and long arms, quickly ran
on foot after that chief of Yadu’s race possessed of massive and long
arms, and seized him by his two hands. That first of all gods devoted in
self, Krishna, was excited with rage. And therefore, though thus seized,
Vishnu forcibly dragged Jishnu after him, like a tempest bearing away a
single tree. The high-souled Partha, however, seizing them with great
force his legs as he was proceeding at a quick pace towards Bhishma,
succeeded, O king, in stopping him with difficulty at the tenth step. And
when Krishna stopped, decked as he was with a beautiful garland of gold,
cheerfully bowed down to him and said, ‘Quell this wrath of thine. Thou
art the refuge of the Pandavas, O Kesava. I swear, O Kesava, by my sons
and uterine brothers that I will not withdraw from the acts to which I
have pledged myself. O younger brother of Indra, at thy command I will
certainly annihilate the Kurus.’ Hearing that promise and oath of his,
Janardana became gratified. And ever engaged as he was in doing what was
agreeable to Arjuna--that best of the Kurus.--he once more, discus on
arm, mounted on his car. And that slayer of foes once more took up those
reins (that he had abandoned), and taking up his conch called
Panchajanya, Saurin filled all the points of the compass and the welkin
with its blare. And thereupon beholding Krishna decked with necklace and
Angada and ear-rings, with curved eye-lashes smeared with dust, and with
teeth of perfect whiteness, once more take up his conch the Kuru heroes
uttered a loud cry. And the sound of cymbals and drums and kettle-drums,
and the rattle of car-wheels and the noise of smaller drums, mingling
with those leonine shouts, set forth from all the ranks of the Kurus,
became a fierce uproar. And the twang of Partha’s Gandiva, resembling the
roll of the thunder, filled the welkin and all the quarters. And shot
from the bow of Pandu’s son, bright and blazing shafts proceeded in all
directions. Then the Kuru king, with a large force, and with Bhishma and
Bhurisravas also, arrow in hand, and resembling a comet risen for
consuming a constellation, rushed against him. And Bhurisravas hurled at
Arjuna seven javelins furnished with wings of gold, and Duryodhana a
lance of fierce impetuosity, and Salya a mace, and Santanu’s son a dart.
Thereupon, Arjuna, baffling with seven shafts the seven javelins, fleet
as arrows, shot by Bhurisravas, cut off with another keen-edged shaft the
lance hurled from Duryodhana’s arm. And the blazing dart coming towards
him--effulgent as lightning--hurled by Santanu’s son, and the mace hurled
from the arm of the ruler of the Madras, that hero cut off with two
(other) shafts. Then drawing with his two hands and with great force his
beautiful bow Gandiva of immeasurable energy, he invoked with proper
mantras the highly wonderful and terrible Mahendra weapon and caused it
to appear in the welkin. And with that mighty weapon producing profuse
showers of arrows endued with the effulgence of the blazing fire, that
high-souled and mighty bowman, decked with diadem and garland of gold,
checked the entire Kaurava host. And those shafts from Partha’s bow,
cutting off the arms, bows, standard-tops, and cars, penetrated into the
bodies of the kings and of the huge elephants and steeds of the foe. And
filling the cardinal and the subsidiary directions with those sharp and
terrible shafts of his, Pritha’s son decked with diadem and garland of
gold, agitated the hearts of his foes by means of the twang of Gandiva.
And in that awful passage at arms, the blare of conches and beat of drums
and the deep rattle of cars were all silenced by the twang of Gandiva.
And ascertaining that twang to be of Gandiva, king Virata and other
heroes among men, and the brave Drupada, the king of the Panchalas, all
proceeded to that spot with undepressed hearts. And all thy combatants
stood, struck with fear, each at the spot where he heard that twang of
Gandiva. And none amongst them ventured to proceed to that place whence
that sound was heard. And in that awful slaughter of kings, heroic
combatants were slain and car-warriors with those that guided their cars.
And elephants with resplendent housings of gold and gorgeous standards
(on their backs), afflicted with broad-headed shafts falling upon them,
suddenly fell down, deprived of life and their bodies mangled by Kiritin.
And forcibly struck by Partha with his winged arrows of great impetuosity
and broad-headed shafts of keen edge and points, the standards of
innumerable kings stationed at the heads of their yantras and Indrajalas
were cut off.[372] And bands of infantry and car-warriors, in that
battle, and steeds and elephants, fell fast on the field, their limbs
paralysed, or themselves speedily deprived of life, affected by
Dhananjaya with those shafts. And, O king, many were the warriors who in
that terrible conflict had their coats of mail and bodies cut through by
that mighty weapon called after the name of Indra. And with those
terrible and sharp shafts of his, Kiritin caused an awful river to run on
the field of battle, having for its waters the blood flowing from the
mangled bodies of the combatants and having for its froth their fat. And
its current was broad and ran fiercely. And the bodies of elephants and
steeds despatched to the other world formed its banks. And its mire
consisted of the entrails, the marrow, and the flesh of human beings, and
prodigious Rakshasas formed the (tall) trees (standing on its banks). And
the crowns of human heads in profusion, covered with hair, formed its
(floating) mess, and heaps of human bodies, forming its sandbanks, caused
the current to flow in a thousand directions. And the coats of mail
strewn all over formed its hard pebbles. And its banks were infested by
large number of jackals and wolves and cranes and vultures and crowds of
Rakshasas, and packs of hyenas. And they that were alive beheld that
terrible river of current consisting of fat, marrow, and blood, caused by
the arrowy showers of Arjuna--that embodiment of (man’s) cruelty--to look
like the great Vaitarani.[373] And beholding the foremost warriors of
that army of the Kurus thus slain by Phalguni, the Chedis, the Panchalas,
the Kurushas, the Matsyas, and all the combatants of the Pandava side,
those foremost of men, elated with victory, together set up a loud shout
for frightening the Kaurava warriors. And they uttered that cry
indicative of victory, beholding the foremost combatants of the (Kuru)
army, the very troops protected by mighty leaders of divisions, thus
slain by Kiritin, that terror of foes, who frightened them like a lion
frightening herds of smaller animals. And then the bearer of Gandiva
himself, and Janardana both filled with delight, uttered loud roars. And
the Kurus, with Bhishma, and Drona and Duryodhana and Valhika,
exceedingly mangled by the weapons (of Arjuna), beholding the sun
withdraw his rays, and seeing also that awful and irresistible weapon
called after the name of Indra spread out and causing (as it were) the
end of the Yuga to appear, withdraw their forces for the nightly rest.
And that foremost of men, Dhananjaya also, having achieved a great feat
and won great renown by crushing his foes, and beholding the sun assume a
red hue and the evening twilight to set in, and having completed his
work, retired with his uterine brothers to the camp for nightly rest.
Then when darkness was about to set in, there arose among the Kuru troops
a great and terrible uproar. And all said, ‘In today’s battle Arjuna hath
slain ten thousand car-warriors, and full seven hundred elephants. And
all the westerners, and the diverse tribes of the Sauviras, and the
Kshudrakas and the Malavas, have all been slain. The feat achieved by
Dhananjaya is a mighty one. None else is competent to achieve it.
Srutayush, the ruler of the Amvashtas, and Durmarshana, and Chitrasena,
and Drona, and Kripa, and the ruler of the Sindhus, and Valhika, and
Bhurisravas, and Salya, and Sala, O king, and other warriors by hundreds
united together, along with Bhishma himself, have in battle, by the
prowess of his own arms, been vanquished today by the angry son of
Pritha, viz., Kiritin, that one mighty car-warrior in the world.’ Talking
thus, O Bharata, all the warriors of thy side went to their tents from
the field of battle. And all the combatants of the Kuru army frightened
by Kiritin, then entered their tents illumined by thousands of torches,
and beautified by innumerable lamps.”
SECTION LX
Sanjaya said,--“When the night passed away, O Bharata, the high-souled
Bhishma, with wrath engendered, supported by a large force, and stationed
at the head of the Bharata army, proceeded against the foe. And Drona and
Duryodhana and Valhika, and also Durmarshana and Chitrasena, the mighty
Jayadratha, and other royal warriors, supported by large divisions
accompanied, surrounding him all sides. And surrounded by those great and
mighty car-warriors endued with great prowess and energy, O king, he
shone, O best of monarchs, in the midst of those foremost of royal
warriors, like the chief of the celestials in the midst of the gods. And
the magnificent standards on the backs of the elephants stationed in
front of those ranks, of diverse colours, viz., red, yellow, black and
brown, waving in the air, looked exceedingly beautiful. And that army
with the royal son of Santanu and other mighty car-warriors and with
elephants and steeds, looked resplendent like a mass of clouds charged
with lightning, or like the firmament, in the season of rains, with
gathering clouds.[374] And then the fierce army of the Kurus, bent on
battle and protected by Santanu’s son, rushed impetuously towards Arjuna
like the fierce current of the ocean-going Ganga.[375] Pervaded by
diverse kinds of forces possessed of great strength, and having in its
wings elephants, steeds, infantry, and cars in profusion, that array the
high-souled (Arjuna) having the prince of apes on his banner beheld from
a distance to resemble a mighty mass of clouds.[376] That high-souled
hero, that bull among men, upon his car furnished with tall standard and
unto which were yoked white steeds, at the head of his (own) division and
surrounded by a mighty force, proceeded against the whole hostile army.
And all the Kauravas with thy sons, beholding that ape-bannered (warrior)
with his excellent standard and handsome car-shaft wrapped (in costly
cover), accompanied by that bull of Yadu’s race, his charioteer in
battle, were filled with dismay. And thy army beheld that best of arrays,
which was protected by that mighty car-warrior of the world, viz.,
Kiritin, with weapons upraised to have at each of its corners four
thousand elephants. Like the array which was formed on the day before by
that best of Kurus viz., king Yudhishthira the just, and like of which
had never been seen or heard before by human beings, was this one of
today (that the Pandavas formed). Then on the field of battle thousands of
drums were loudly beaten, and there arose from all the divisions the loud
blare of conches and the notes of trumpets and many leonine shouts. Then
(innumerable) bows of loud twang, stretched by heroic warriors with shaft
fixed on the bowstrings, and the blare of conches, silenced that uproar
of drums and cymbals. And the entire welkin filled with that blare of
conches was diffused with an earthly dust that made it wonderful to
behold. And with that dust the sky looked as if a vast canopy were spread
overhead. And beholding that canopy the brave warriors all rushed
impetuously (to battle). And car-warriors, struck by car-warriors, were
overthrown with charioteers, steeds, cars, and standards. And elephants,
struck by elephants, fell down, and foot-soldiers struck by
foot-soldiers. And rushing horsemen, struck down by rushing horsemen with
lances and swords, fell down with frightful countenances. And all this
seemed exceedingly wonderful. And excellent shields decked with golden
stars and possessed of solar effulgence, broken by (strokes of)
battle-axes, lances and swords dropped on the field.[377] And many
car-warriors mangled and bruised by the tusks and the strong trunks of
elephants, fell down with their charioteers. And many bulls among
car-warriors struck by bulls among car-warriors with their shafts, fell
down on the ground. And many persons hearing the wails of horsemen and
foot-soldiers struck with the tusks and other limbs of elephants or
crushed by the impetus of those huge creatures rushing in close ranks,
fell down on the field of battle.[378]
“Then when cavalry and foot-soldiers were falling fast, and elephants and
steeds and cars were flying away in fear, Bhishma, surrounded by many
mighty car-warriors, obtained sight of him who had the prince of apes on
his standard. And the palmyra-bannered warrior, viz. the son of Santanu,
having five palmyras on his standard, then rushed against the
diadem-decked (Arjuna) whose car, in consequence of the fleetness of the
excellent steeds attached to it was endued with wonderful energy and
which blazed like the very lightning in consequence of the energy of his
mighty weapons. And so against that son of Indra who was like unto Indra
himself, rushed many (other) warriors headed by Drona and Kripa and Salya
and Vivinsati and Duryodhana and also Somadatta’s son, O king. Then the
heroic Abhimanyu, the son of Arjuna, conversant with all weapons and
cased in a handsome and golden coat of mail, rushing out of the ranks,
quickly proceeded against all those warriors. And that son of Krishna of
feats incapable of being borne, baffling the mighty weapons of all those
warriors of great strength, looked resplendent like the adorable Agni
himself, on the sacrificial altar, of blazing flames, invoked with high
mantras. Then Bhishma of mighty energy, creating in that battle a very
river whose waters were the blood of foes, and quickly avoiding
Subhadra’s son, encountered that mighty car-warrior, viz., Partha
himself. Then Arjuna decked with diadem and garlands with his Gandiva of
wonderful mien and twang loud as the roar of the thunder, shooting
showers of arrows, baffled that shower of mighty weapons (shot by
Bhishma). And that high-souled warrior having the prince of apes on his
banner, of feats incapable of being borne, then poured in return upon
Bhishma, that best of all wielders of bows a shower of sharp-edged arrows
and polished shafts of broad heads. And so thy troops also beheld that
shower of mighty weapons shot by him who had the prince of apes on his
banner, opposed and dispersed by Bhishma like the maker of day dispelling
(the gloom of night). And the Kurus and the Srinjayas, and all the people
there, beheld that single combat between those two foremost of men, viz.,
Bhishma and Dhananjaya, proceeding thus steadily and thus distinguished
by the terrible twang of the bows of both.”
SECTION LXI
Sanjaya said, “And Drona’s son, and Bhurisravas, and Chitrasena, O sire,
and the son of Samyamani also, all fought with Subhadra’s son. And while
fighting alone with five tigers among men, people beheld him possessed of
exceeding energy, like a young lion fighting with five elephants. And no
one among them equalled Krishna’s son in sureness of aim, in bravery, in
prowess, in lightness of hand or in knowledge of weapons. And beholding
his son, that chastiser of foes thus struggling and displaying his
prowess in battle, Partha set up a leonine roar. And seeing thy grandson,
O king, thus afflicting thy host, thy warriors, O monarch, surrounded him
on all sides. Then that smiter of foes, the son of Subhadra, depending
upon his prowess and might, advanced with undepressed heart against the
Dhartarashtra host. And while battling with the foe in that conflict, his
mighty bow endued with the effulgence of the sun, was seen by all to be
incessantly stretched for striking. And piercing the son of Drona with
one shaft, and Salya with five, he overthrew the standard of Samyamani’s
son with eight shafts. And with another sharp-edged arrow he cut off the
mighty dart of golden staff, resembling a snake, that was hurled at him
by Somadatta’s son. And the heir of Arjuna, baffling in the very sight of
Salya, his hundreds of terrible shafts, slew his four steeds. Thereupon
Bhurisravas, and Salya, and Drona’s son and Samyamani, and Sala struck
with the fear at the strength of arms displayed by Krishna’s son could
not stay before him. Then, O great king, the Trigartas and the Madras,
with the Kekayas, numbering five and twenty thousand urged by thy son,
all of whom were foremost of men accomplished in the science of arms and
who were incapable of defeat by foes in battle, surrounded Kiritin with
his son for slaying them both. Then, O king, that vanquisher of foes, the
commander of the Pandava army, the prince of the Panchalas, beheld the
cars of the father and the son (thus) surrounded (by the foe). Supported
by many thousands of elephants and cars, and by hundred thousands of
cavalry and infantry, and stretching his bow in great wrath he advanced
against that division of the Madras and the Kekayas, O chastiser of foes,
leading his troops with him. And that division (of the Pandava army),
protected by that renowned and firm bowman, and consisting of cars,
elephants, and cavalry, looked resplendent as it advanced for the
encounter. And while proceeding towards Arjuna, that perpetuator of
Panchala’s race struck Saradwat’s son on his shoulder-joint with three
arrows. And piercing the Madrakas then with ten sharp shafts, he speedily
slew the protector of Kritavarman’s rear. And that chastiser of foes
then, with a shaft of broad head, slew Damana, the heir of the
high-souled Paurava. Then the son of Samyamani pierced the Panchala
prince incapable of defeat in the battle with ten shafts, and his
charioteer also with ten shafts. Then that mighty bowman, (thus) severely
pierced, licked with his tongue the corners of his mouth, and cut off his
enemy’s bow with a broad-headed shaft of excessive sharpness. And soon
the prince of Panchala afflicted his foe with five and twenty arrows, and
then slew his steeds, O king, and then both the protectors of his wings.
Then, O bull of Bharata’s race, Samyamani’s son, standing on that car
whose steeds were slain, looked at the son of the renowned king of the
Panchalas. Then taking up a terrible scimitar of the best kind, made of
steel, Samyamani’s son walking on foot, approached Drupada’s son staying
on his car. And the Pandavas, soldiers and Dhrishtadyumna also of
Prishata’s race beheld him coming like a wave and resembling a snake
fallen from the skies. And he whirled his sword and looked like the sun
and advanced with the tread of an infuriate elephant. The prince of
Panchala then, excited with rage, quickly taking up a mace, smashed the
head of Samyamani’s son thus advancing towards him, sharp-edged scimitar
in grasp and shield in hand, as soon as the latter, having crossed the
shooting distance, was near enough to his adversary’s car. And then, O
king, while falling down deprived of life, his blazing scimitar and
shield, loosened from his grasp, fell down with his body on the ground.
And the high-souled son of the Panchala king, of terrible prowess, having
slain his foe with his mace, won great renown. And when that prince, that
mighty car-warrior and great bowman, was (thus) slain, loud cries of oh
and alas arose among thy troops, O sire. Then Samyamani, excited with
rage upon beholding his own son slain, impetuously rushed towards the
prince of Panchala who was incapable of defeat in battle. And all the
kings of both the Kuru and the Pandava armies beheld those two princes
and foremost of car-warriors engaged in battle. Then that slayer of
hostile heroes Samyamani, excited with wrath, struck Prishata’s son with
three shafts like (the conductor of an elephant striking) a mighty
elephant with hooks. And so Salya also, that ornament of assemblies,
excited with wrath, struck the heroic son of Prishata on his breast. And
then commenced (another) battle (there).”
SECTION LXII
Dhritarashtra said,--“I regard destiny to be superior to exertion, O
Sanjaya, inasmuch as the army of my son is continually slaughtered by the
army of the Pandavas. Thou always speakest, O suta, of my troops as being
slaughtered, and thou always speakest of the Pandavas as both unslain and
cheerful. Indeed, O Sanjaya, thou speakest of mine as deprived of
manliness, felled and falling, and slaughtered, although they are
battling to the best of their powers and striving hard for victory. Thou
always speakest to me of the Pandavas as obtaining victory and mine as
becoming weaker and weaker. O child, I am incessantly hearing of
countless cause of unbearable and poignant grief on account of
Duryodhana’s doing. I do not see, O Sanjaya, the means by which the
Pandavas may be weakened and sons of mine may obtain the victory in
battle.”
Sanjaya said, “This mighty evil hath proceeded from thee, O king. Listen
now with patience to the great slaughter of men, elephants, steeds and
car-warriors. Dhrishtadyumna, afflicted by Salya with nine shafts,
afflicted in return the ruler of Madras with many shafts made of steel.
And then we beheld the prowess of Prishata’s son to be highly wonderful
inasmuch as he speedily checked Salya that ornament of assemblies. The
battle between them lasted for only a short space of time. While angrily
engaged in combat, none beheld even a moment’s rest taken by any of them.
Then, O king, Salya in that battle cut off Dhrishtadyumna’s bow with a
broad-headed shaft of sharp edge and excellent temper. And he also
covered him, O Bharata, with a shower of arrows like rain charged clouds
pouring their drops on the mountain breast during the season of rains.
And while Dhrishtadyumna was being thus afflicted, Abhimanyu, excited
with wrath, rushed impetuously towards the car of the ruler of the
Madras. Then the wrathful son of Krishna, of immeasurable soul, obtaining
the car of the ruler of the Madras (within shooting distance), pierced
Artayani with three sharp shafts.[379] Then the warriors of thy army, O
king, desirous of opposing the son of Arjuna in battle, speedily
surrounded the car of the ruler of Madras. And Duryodhana, and Vikarna,
and Dussasana, and Vivinsati and Durmarshana, and Dussala, and
Chitrasena, and Durmukha, and Satyabrata, blessed be thou, and Purumitra,
O Bharata,--these, protecting the car of the ruler of the Madras,
stationed themselves there. Then Bhimasena, excited with wrath, and
Dhrishtadyumna of Prishata’s race, and the five sons of Draupadi, and
Abhimanyu, and the twin sons of Madri and Pandu,--these ten opposed those
ten warriors of the Dhritarashtra army shooting, O king, diverse kinds of
weapons. And they approached and encountered one another in battle
desirous of slaying one another, in consequence, O king, of thy wicked
policy. And when those ten car-warriors, excited with wrath, engaged with
the ten others in that awful battle, the other car-warriors of both thy
army and of the foe all stood as spectators. And those mighty
car-warriors, shooting diverse kinds of weapons and roaring at one
another, smote one another fiercely. With wrath engendered in their
breasts, desirous of slaying one another, they uttered fierce shouts,
challenging one another. And jealous of one another, O king, those
kinsfolk united together, encountered one another wrathfully, shooting
mighty weapons. And wonderful to say, Duryodhana, excited with rage,
pierced Dhrishtadyumna in that battle with four sharp shafts. And
Durmarshana pierced him with twenty, and Chitrasena with five, and
Durmukha with nine, and Dussaha with seven, and Vivinsati with five, and
Dussasana with three shafts. Then, O great king, that scorcher of foes,
viz., Prishata’s son, pierced each of them in return with five and twenty
shafts, displaying his lightness of hand. And Abhimanyu, O Bharata,
pierced Satyavrata and Purumitra each with ten shafts. Then the son of
Madri, those delighters of their mother, covered their uncle with showers
of sharp arrows. And all this seemed wonderful. Then, O monarch, Salya
covered his nephews, those two foremost of car-warriors desirous of
counteracting their uncle’s feats, with arrows, but the sons of Madri
wavered not. Then the mighty Bhimasena, the son of Pandu, beholding
Duryodhana and desirous of ending the strife, took up his mace. And
beholding the mighty-armed Bhimasena with upraised mace and looking like
the crested Kailasa mount, thy sons fled away in terror. Duryodhana,
however, excited with wrath, urged the Magadha division consisting of ten
thousand elephants of great activity. Accompanied by that elephant
division and placing the ruler of Magadha before him, king Duryodhana
advanced towards Bhimasena. Beholding that elephant division advancing
towards him, Vrikodara, mace in hand, jumped down from his car, uttering
a loud roar like that of a lion. And armed with that mighty mace which
was endued with great weight and strength of adamant, he rushed towards
that elephant division, like the Destroyer himself with wide open mouth.
And the mighty-armed Bhimasena endued with great strength, slaying
elephants with his mace, wandered over the field, like the slayer of
Vritra among the Danava host. And with the loud shouts of the roaring
Bhima, shouts that made the mind and the heart to tremble with fear, the
elephants, crouching close, lost all power of motion. Then the sons of
Draupadi, and that mighty car-warrior, the son of Subhadra, and Nakula
and Sahadeva, and Dhrishtadyumna of Prishata’s race, protecting Bhima’s
rear, rushed behind him, checking all by scattering their arrowy showers
like the very clouds pouring rain on the mountain breast. And those
Pandava warriors struck off the heads of their foes battling from the
backs of elephants, with well-tempered and keen-edged shafts of diverse
forms.[380] And the heads (of elephant-riders), and arms decked with
ornaments, and hands with iron-hooks in grasp, falling fast, resembled a
stony shower. And the headless trunks of elephant-riders on the necks of
the beasts they rode, looked like headless trees on mountain summits. And
we beheld mighty elephants felled and falling, slain by Dhrishtadyumna,
the high-souled son of Prishata. Then the ruler of the Magadhas, in that
battle, urged his elephant resembling Airavata himself, towards the car
of Subhadra’s son. Beholding that mighty elephant advancing towards him,
that slayer of hostile heroes, the brave son of Subhadra, slew it with a
single shaft. And when the ruler of the Magadhas was thus deprived of his
elephant, that conqueror of hostile cities viz., the son of Krishna, then
struck off that king’s head with a broad-headed shaft with silver wings.
And Bhimasena, the son of Pandu, having penetrated that elephant
division, began to wander over the field, crushing those beasts around
him like Indra himself crushing the mountains. And we beheld elephants
slain in that battle by Bhimasena, each with only one stroke (of his
mace), like hills riven by thunder. And many elephants, huge as hills,
were slain there, having their tusks broken or temples, or bones, or
backs, or frontal globes. And others, O king, deprived of life, lay there
with foaming mouths. And many mighty elephants, with frontal globes
completely smashed, vomited large quantities of blood. And some, from
fear, laid themselves down on the ground like (so many) hillocks. And
smeared with the fat and blood (of elephants) and almost bathed in their
marrow, Bhima wandered over the field like the Destroyer himself, club in
hand. And Vrikodara, whirling that mace of his which was wet with the
blood of elephants, became terrible and awful to behold, like the wielder
of Pinaka armed with Pinaka.[381] And those huge tuskers, while (thus)
crushed by the angry Bhima, suddenly fled away, afflicted, crushing thy
own ranks. And these mighty bowmen and car-warriors, headed by Subhadra’s
son (all the while) protected that battling hero whirling his gory
mace[382] wet with the blood of elephants, like the celestials protecting
the wielder of the thunder-bolt. Of terrible soul, Bhimasena then looked
like the Destroyer himself. Indeed, O Bharata, putting forth his
strength on all sides, mace in arms, we beheld Bhimasena then to resemble
Sankara himself dancing (at the end of the Yuga), and his fierce, heavy,
and sounding mace to resemble the club of Yama and possessed of the sound
of Indra’s bolt. And that gory mace of his, smeared with marrow and hair,
resembled (also) the angry Rudra’s Pinaka while he is engaged in
destroying all creatures. As a herdsman chastises his herd of cattle with
a goad, so did Bhima smite that elephant division with that mace of his.
And while thus slaughtered by Bhima with his mace and with shafts (by
those that protected his rear), the elephants ran on all sides, crushing
the cars of thy own army. Then driving away those elephants from the
field like a mighty wind driving away masses of clouds, Bhima stood there
like wielder of the trident on a crematorium.”
SECTION LXIII
Sanjaya said, “When that elephant division was exterminated, thy son
Duryodhana urged his entire army, commanding the warriors to slay
Bhimasena. Then the entire army at the command of thy son, rushed towards
Bhimasena who was uttering fierce shouts. That vast and unlimited host
difficult of being borne by the very gods, incapable of being crossed
like the surging sea on the day of full moon or new moon, abounding with
cars, elephants, and steeds, resounding with the blare of conches and the
beat of drums, numbering untold foot-soldiers and car-warriors, and
shrouded by the dust (raised), that very sea of hostile troops incapable
of being agitated, thus coming towards him, Bhimasena checked in battle,
O king, like the bank resisting the ocean. That feat, O king, which we
beheld, of Bhimasena the high-souled son of Pandu, was exceedingly
wonderful and superhuman. With his mace, he fearlessly checked all those
kings angrily rushing towards him, with their steeds and cars and
elephants. Checking that vast force with mace, that foremost of mighty
men, Bhima, stood in that fierce melee, immovable as the mountain Meru.
And in that dreadful, fierce, and terrific encounter his brother and sons
and Dhrishtadyumna of Prishata’s race, and the sons of Draupadi and
Abhimanyu, and the unvanquished Sikhandin--these mighty warriors,--did
not abandon him from fear. Taking up his massive and weighty mace made of
Saika iron, he rushed towards the warriors of thy army like the Destroyer
himself, armed with his club. And pressing crowds of cars and crowds of
horsemen down into the earth, Bhima wandered over the field like the fire
at the end of the Yuga. And Pandu’s son of infinite prowess crushing
crowds of cars with the impetus of his thighs and slaying thy warriors in
battle, wandered like the Destroyer himself at the end of the Yuga. And
he began to grind thy troops with the greatest ease like an elephant
crushing a forest of reeds. And dragging car-warriors down from their
cars, and warriors fighting from the backs of heroes, and foot soldiers
as they stood on the ground, in the army of thy son, the mighty-armed
Bhimasena slew them all with his mace like the wind crushing trees by its
force. And that mace of his, slaying elephants and steeds, became smeared
with fat, marrow, flesh, and blood, and looked exceedingly terrible. And
with the bodies of slain men and cavalry lying scattered about, the field
of battle wore the appearance of the abode of Yama. And the terrible and
slaughtering mace of Bhimasena, resembling the fierce bludgeon of Death
and endued with the effulgence of Indra’s bolt, looked like Pinaka of the
angry Rudra while destroying living creatures. Indeed, that mace of the
high-souled son of Kunti, who was slaying all around, looked fiercely
resplendent like the bludgeon of the Destroyer himself at the time of the
universal dissolution. And beholding him thus routing that large army
repeatedly and advancing like Death’s self, all the warriors became
cheerless. Withersoever the son of Pandu, raising his mace, cast his
eyes, in consequence of his look alone, O Bharata, all the troops there
seemed to melt away. Beholding Vrikodara of terrible deeds, thus routing
the army and unvanquished by even so large a force and devouring the
(hostile) division like the Destroyer himself with wide-open mouth,
Bhimasena speedily came towards him, on his car of solar effulgence and
rattle loud as that of the clouds, (shrouding the welkin) with his arrowy
showers like a vapoury canopy charged with rain. Then the mighty-armed
Bhimasena, beholding Bhishma thus advancing like the Destroyer himself
with wide-open mouth, rushed towards him, excited with wrath. At that
moment, that foremost hero of Sini’s race viz., Satyaki of sure aim, fell
upon the grandsire, slaying his enemies (along the way) with his firm bow
and causing thy son’s army to tremble. And all the combatants who
belonged to thy army were then, O Bharata, unable to impede the progress
of that hero thus advancing with his steeds of silvery hue and scattering
his sharp shafts furnished with handsome wings. At that time the Rakshasa
Alamvusha (only) succeeded in piercing him with ten shafts. But piercing
Alamvusha in return with four shafts, the grandson of Sini proceeded on
his car. Beholding that hero of Vrishni’s race thus advancing and rolling
(as it were) through the very midst of his enemies, and checking (as he
proceeded) the foremost of Kuru warriors, and repeatedly uttering loud
shouts in that battle, thy warriors then like masses of clouds pouring
rain in torrents on the mountain breast, showered their arrowy downpours
on him. They were, however, incapable of impeding the progress of that
hero who looked like the noon-day sun in his glory. And there was none
who was not then cheerless, save Somadatta’s son, O king, and
Bhurisravas, the son of Somadatta, O Bharata, beholding the car-warriors
of his own side driven away, rushed against Satyaki from desire of
battle, taking up his bow of fierce impetus.”
SECTION LXIV
Sanjaya said, “Then, O king, Bhurisravas, excited with great wrath,
pierced Satyaki with nine arrows like the conductor of an elephant
piercing an elephant with the iron hook. Satyaki also, of immeasurable
soul, in the very sight of all the troops, pierced the Kaurava warrior
with nine shafts. Then king Duryodhana, accompanied by his uterine
brothers, surrounded Somadatta’s son thus striving in battle. Similarly
the Pandavas also, of great energy, quickly surrounding Satyaki in that
battle took up their positions around him. And Bhimasena, excited with
wrath, and with mace upraised, O Bharata, encountered all thy sons headed
by Duryodhana. With many thousands of cars, and excited with wrath and
vindictiveness, thy son Nandaka pierced Bhimasena of great might with
keen-edged and sharp-pointed shafts whetted on stone and winged with the
feathers of the kanka bird. Then Duryodhana, O king, in that great
battle, excited with wrath, struck Bhimasena in the breast with nine
shafts. Then the mighty-armed Bhima of great strength mounted on his own
excellent car and addressing (his charioteer) Visoka, said, ‘These heroic
and mighty sons of Dhritarashtra, all great car-warriors, are exceedingly
angry with me and desirous of slaying me in battle. I will slay all these
today in thy sight, without doubt. Therefore, O charioteer, guide my
steed in battle with care.’ Having said this, O monarch, Pritha’s son
pierced thy son with sharp-pointed arrows decked with gold. And he
pierced Nandaka in return with three arrows between his two breasts. Then
Duryodhana having pierced the mighty Bhima with six arrows pierced Visoka
in return with three other sharp arrows. And Duryodhana, O king, as if
smiling the while, with three other sharp arrows cut off at the grasp the
resplendent bow of Bhima in that battle. Bhima then, that bull among men,
beholding his charioteer Visoka afflicted, in that conflict, with sharp
shafts by thy son armed with the bow, and unable to bear it, drew another
excellent bow, excited with wrath, for the destruction of thy son, O
monarch. And excited with great wrath, he also took up an arrow with
horse-shoe head and furnished with excellent wings. And with that (arrow)
Bhima cut off the excellent bow of the king. Then thy son, excited to the
highest pitch of fury, leaving that broken bow aside, speedily took up
another that was tougher. And aiming a terrible shaft blazing as Death’s
rod, the Kuru king, excited with rage struck Bhimasena between his two
breasts. Deeply pierced therewith, and greatly pained, he sat down on the
terrace of his car. And while seated on the terrace of his car, he
swooned away. Beholding Bhima thus unmanned, the illustrious and mighty
car-warriors of the Pandava army, headed by Abhimanyu could not bear it.
And those warriors then, with great steadiness, showered on thy sons’
head a thick down-pour of fierce shafts. Then the mighty Bhimasena,
regaining consciousness, pierced Duryodhana at first with those shafts
and then with five. And that mighty bowman the son of Pandu then pierced
Salya with five and twenty shafts furnished with golden wings. And
pierced therewith, Salya was borne away from the battle. Then thy
fourteen sons, viz., Senapati, Sushena, Jalasandha, Sulochana, Ugra,
Bhimaratha, Bhima, Viravahu, Aolupa, Durmukha, Dushpradarsha, Vivitsu,
Vikata, and Sama, then encountered Bhimasena in battle. United together
they rushed against Bhimasena, and with eyes red in wrath, showering
countless arrows, they pierced him deeply. Then the heroic and mighty
Bhimasena of strong arms, beholding thy sons, licking the corners of his
mouth like a wolf in the midst of smaller creatures, fell upon them with
the impetuosity of Garuda. And the son of Pandu then cut off the head of
Senapati with a shaft having a horse-shoe head. And with delighted soul
and laughing the while, that mighty-armed warrior, piercing Jalasandha
with three arrows, despatched him to Yama’s abode. And next, smiting
Sushena, he sent him to the presence of Death’s self. And with a single
broad-headed shaft he felled on the ground the head, handsome as the
moon, of Ugra, decked with turban and adorned with ear-rings. And in that
battle, Pandu’s son Bhima, with seventy shafts, despatched Viravahu to
the other world with his steeds and standard and charioteer. And smiling
the while, O king, Bhimasena quickly despatched both the brothers Bhima
and Bhimaratha also to Yama’s abode. And then in that great battle in the
very sight of all the troops, with an arrow of horse-shoe head Bhima
despatched Sulochana also to Death’s domain. Then the rest of thy sons
that were there, O king, beholding the prowess of Bhimasena and while
thus being struck by that illustrious warrior, all fled from battle from
fear of Bhima. Then Santanu’s son, addressing all the mighty car-warriors
(of his army) said, ‘That fierce bowman, Bhima, excited with wrath in
battle, is slaying the mighty sons of Dhritarashtra and other heroic
car-warriors united together, whatever their knowledge of weapons, and
whatever their bravery. Therefore, seize ye all that son of Pandu’. Thus
addressed, all the troops of the Dhritarashtra army, excited with rage,
rushed towards Bhimasena endued with great might. And Bhagadatta, O king,
on his elephant of rent temples, suddenly rushed thither where Bhimasena
was stationed. And thither to the combat, he shrouded Bhima with his
shafts whetted on stone so as to make him completely invisible, like the
clouds covering the sun. Those mighty car-warriors, however, (of the
Pandava army), relying on the prowess of their own arms, could not bear
that shrouding of Bhima (with the arrowy showers of Bhagadatta). They,
therefore, surrounding Bhagadatta on all sides, poured on him their
arrowy down-pours. And they pierced his elephant also with showers of
shafts. And struck by all those mighty car-warriors with showers of
fierce shafts of diverse kinds that elephant, O king, of the ruler of the
Pragjyotishas with blood trickling down his body, became beautiful to
behold on the field of battle like a mass of clouds tinged with the rays
of the sun. And that elephant with temporal juice trickling down urged by
Bhagadatta, like the Destroyer, ran with double his former speed, shaking
the very earth with his tread. Then all those mighty car-warriors,
beholding that terrible mien of the animal, and regarding it
irresistible, became cheerless. Then king Bhagadatta, that tiger among
men, excited with rage, struck Bhimasena between his two breasts with a
straight shaft. Deeply pierced by the king with that shaft, that great
bowman and mighty car-warrior, with limbs deprived of sensation in
consequence of a swoon, sat down on his car, holding his flagstaff. And
beholding those mighty car-warriors terrified and Bhimasena in a swoon,
Bhagadatta of great prowess uttered a loud roar. Then, O king, that
terrible Rakshasa Ghatotkacha, beholding Bhima in that state, became
excited with rage and there and then disappeared from the view. And
creating a terrible illusion enhancing the fears of the timid, he
reappeared in a moment assuming a fierce form. Himself riding on an
Airavata created by his powers of illusion, the other Dik-elephants,
viz., Anjana, Vamana, and Mahapadma of blazing glory, followed him. And
those three mighty elephants, ridden by Rakshasas, were of huge form,
with juice profusely trickling down in three lines, and endued with great
speed and prowess. Then Ghatotkacha urged his own elephant to battle,
desirous, O chastiser of foes, of slaying Bhagadatta with his elephant.
And those other elephants, excited with fury and each endued with four
tusks, urged by Rakshasas of great strength, fell from all sides upon
Bhagadatta’s elephant and afflicted him with their tusks. And the
elephant of Bhagadatta, thus afflicted by those elephants, (already)
struck with arrows and feeling great pain, uttered loud cries that
resembled the thunder of Indra. And hearing those terrible and loud cries
of that roaring elephant, Bhishma, addressing Drona, Suyodhana and all
the kings, said, ‘The mighty bowman Bhagadatta is battling with the
wicked-souled son of Hidimva, and hath fallen into great distress. That
Rakshasa is of huge form, and the king also is very wrathful. Engaged in
battle, they would certainly prove each other’s death. Loud shouts were
also heard of the rejoicing Pandavas, and the cries of agony of (king
Bhagadatta’s) terrified elephant. Blessed be ye, let us all go there for
rescuing the king, for, if left unprotected, in battle, he will soon give
up his life. Ye warriors of great energy, do, as I bid, even now. Ye
sinless ones, make no delay. The combat deepens and becometh fierce,
making the hair to stand on end. That commander of a division is
high-born, endued with great bravery, and devoted to us. Ye warriors of
unfading glory, it is meet that his rescue should be effected by us.’
Hearing these words of Bhishma, all the kings (of the Kuru army), headed
by Bharadwaja’s son, desirous of rescuing Bhagadatta, proceeded with
great speed to where the ruler of the Pragjyotishas was. And beholding
the enemy advancing, the Panchalas with the Pandavas, headed by
Yudhishthira, pursued them behind. Then that prince of Rakshasas, endued
with great prowess, beholding that division (of the enemy) advance,
uttered a fierce roar, deep as that of thunder. Hearing that roar of his
and beholding those battling elephants, Santanu’s son Bhishma once again
addressed Bharadwaja’s son and said, ‘I do not like to fight (to-day)
with the wicked-souled son of Hidimva. Endued with great might and
energy, he is at present well-supported. He is incapable of being
vanquished now by the wielder of the thunder-bolt himself. Of sureness of
aim, he is a great smiter. As regards ourselves, our animals are tired
(today). We have also been greatly mangled by Panchalas and the Pandavas.
I do not like fresh encounter with the victorious Pandavas. Let the
withdrawal of our army, therefore, be proclaimed today. Tomorrow we will
fight with the foe.’ Hearing these words of the grandsire, the Kauravas,
afflicted with the fear of Ghatotkacha, and availing of the advent of
night as a pretext, gladly did what the grandsire said. And after the
Kauravas had withdrawn, the Pandavas, crowned with victory uttered
leonine roars, mingling them with the blare of conches and the notes of
pipes. Thus did the battle take place that day, O Bharata, between the
Kurus and the Pandavas headed by Ghatotkacha. And the Kauravas also,
vanquished by the Pandavas and overcome with shame, retired to their own
tents when night came. And those mighty car-warriors, the sons of Pandu,
their bodies mangled with shafts and themselves filled with (the result
of) the battle, proceeded, O king, towards their encampment, with
Bhimasena and Ghatotkacha, O monarch, at their head. And filled with
great joy, O king, they worshipped those heroes. And they uttered diverse
kinds of shouts which were mingled with the notes of trumpets. And those
high-souled warriors shouted making the very earth tremble therewith, and
grinding as it were, O sire, the hearts of thy sons. And it was thus that
those chastisers of foes, when night came, proceeded towards their tents.
And king Duryodhana, cheerless at the death of his brothers, passed some
time in thoughtfulness, overcome with grief and tears. Then making all
the arrangements for his camp according to the rules (of military
science), he began to pass the hours in meditation, scorched with grief
and afflicted with sorrow on account of his (slain) brothers.”
SECTION LXV
Dhritarashtra said, “Hearing of those feats of the sons of Pandu which
are incapable of being achieved by the gods themselves, my heart, O
Sanjaya, is filled with fear and wonder. Hearing also of the humiliation
of my sons in every way, great hath been my anxiety as to the consequence
that will ensue. The words uttered by Vidura will, no doubt, consume my
heart. Everything that hath happened seemeth to be due to Destiny, O
Sanjaya. The combatants of the Pandava army are encountering and smiting
those best of warriors having Bhishma for their head, those heroes
conversant with every weapon. What ascetic penances have been performed
by the high-souled and mighty sons of Pandu, what boon hath they
obtained, O son, or what science is known to them, in consequence of
which, like the stars in the firmament, they are undergoing no
diminution? I cannot bear it that my army should be repeatedly
slaughtered by the Pandavas. The divine chastisement, highly severe, hath
fallen on me alone. Tell me everything truly, O Sanjaya, about that for
which the sons of Pandu have become unslayable and mine slayable. I do
not see the other shore of this (sea of) distress.[383] I am like a man
desirous of crossing the vastly deep ocean with my two arms alone. I
certainly think that a great calamity hath overtaken my sons. Without
doubt, Bhima will slay all my sons. I do not see that hero who is able to
protect my sons in battle. The death of my sons in this battle, O
Sanjaya, is certain. It behoveth thee, therefore, O Suta, to tell me, who
asketh thee, everything about the true cause of all these. Beholding his
own troops retreating from battle, what did Duryodhana do? And what old
Bhishma and Drona, and Kripa, and Suvala’s son, and Jayadratha, and that
mighty bowman, viz., Drona’s son and Vikarna of great strength do? When
also, O thou of great wisdom, my sons turned back from the fight, what O
Sanjaya, became the resolve of those high-souled warriors?”
Sanjaya said, “Listen, O king, with attention, and having listened, let
it go to thy heart. Nothing (in this) is the result of incantation,
nothing the result of illusion of any kind. Nor have the sons of Pandu
created any new terrors. They are endued with might; and they are
fighting by fair means in this battle. Desirous of high fame, the sons of
Pritha always do every act, including even the support of their lives,
agreeably to the way of morality. Endued with every kind of prosperity,
and possessed of great strength, they never desist from battle, keeping
their eyes on righteousness. And victory is there where righteousness is.
It is for this, O king, that the sons of Pritha are unslayable in battle
and always victorious. Thy sons are of wicked souls and are addicted to
sinfulness. They are cruel and wedded to mean acts. It is for this that
they are being weakened in battle. Thy sons, O king, like despicable men,
did many cruel and deceitful acts to the sons of Pandu. Disregarding,
however, all those offences of thy sons, the sons of Pandu always
concealed those acts, O elder brother of Pandu. Thy sons also, O king, on
numerous occasions humiliated the Pandavas. Let them now reap the
terrible fruit, like poison, of that persistent course of
sinfulness.[384] That fruit should be enjoyed by thee also, O king, with
thy sons and kinsmen, since thou, O king, could not be awakened even
though counselled by thy well-wishers. Repeatedly forbidden by Vidura, by
Bhishma, by the high-souled Drona, and by myself also thou didst not
understand, rejecting our words intended for thy good and worthy of thy
acceptance, like a sick man rejecting the medicine prescribed. Accepting
the views of thy sons thou hadst regarded the Pandavas as already
vanquished. Listen again, O king, to what thou hast asked me, viz., the
true cause, O chief of the Bharatas, of the victory of the Pandavas. I
will tell thee what I have heard, O chastiser of foes. Duryodhana had
asked the grandsire this very question. Beholding his brothers, all
mighty car-warriors, vanquished in battle, thy son Duryodhana, O Kaurava,
with heart confounded with grief, repairing with humility during the
night to the grandsire possessed of great wisdom, asked him this
question. Listen to me, O monarch, about it all.
“Duryodhana said, ‘Drona and thou, and Salya, and Kripa, and Drona’s son,
and Kritavarman the son of Hridika, and Sudakshina the ruler of the
Kamvojas, and Bhurisravas, and Vikarna, and Bhagadatta of exceeding
prowess, are all regarded as mighty car-warriors. All of these, again,
are high-born, and prepared to throw away their lives in battle. It is my
opinion that these are a match for even the three worlds (united
together). Even all the warriors of the Pandava army (united together)
cannot bear your prowess. A doubt has arisen in my mind. Explain it to me
who enquireth of thee. Who it is, relying on whom the Pandavas are
vanquishing us repeatedly.’
“Bhishma said, ‘Listen, O king, to the words that I will speak unto thee,
O thou of Kuru’s race. Frequently wert thou addressed by me to the same
effect but thou didst not do what I said. Let peace be made with the
Pandavas, O best of the Bharatas. I regard this to be beneficial both to
the world and thee, O lord. Enjoy this earth, O king, with thy brothers
and be happy, gratifying all thy well-wishers and delighting thy
kinsfolk. Although I cried myself hoarse before this, thou didst not yet
listen to me, O sire. Thou hadst always disregarded the sons of Pandu.
The effect of all that hath now overtaken thee. Listen also, O king, from
me as I speak of it, O Lord, to the reason why the Pandavas, whose
achievements tire them not, are unslayable.[385] There is not, was not,
will not be, the being in all the worlds who would or will be able to
vanquish the sons of Pandu who are all protected by the wielder of
Saranga. Listen truly, O thou that art conversant with morality, to that
ancient history which was recited to me by sages of souls under control.
In days of yore, all the celestials and the Rishis, united together,
waited reverentially on the Grandsire upon the mountains of Gandhamadana.
And the Lord of all creatures, seated at his ease in their midst, beheld
an excellent car stationed in the firmament, blazing with effulgence.
Having ascertained (everything about it) by meditation, joining his hands
with restrained heart, Brahman, with delighted soul, made his salutations
to the highest Divine Being. And the Rishis and the celestials, beholding
in the firmament (the form thus) displayed, all stood up with joined
hands, their eyes fixed on that wonder of wonders. Worshipping him duly,
Brahma, the foremost of all conversant with Brahman, the Creator of the
universe, acquainted with the highest morality, uttered these high words:
Thou art the Glory of the Universe for thy form. Thou art the Lord of the
Universe. O thou whose protection extendeth through the whole Universe, O
thou that hath the Universe for thy work, O thou that hath thy soul under
control, Thou art the Supreme Master of the Universe. Thou art Vasudeva.
Therefore, I seek refuge in Thee that art the soul of Yoga and the
highest Divinity. Victory to Thee that art the Supreme God of the
Universe. Victory to Thee that art ever employed in the good of the
worlds. Victory to Thee that art the Lord of Yoga. Thee that art
all-powerful. Victory to Thee that art prior, and subsequent to Yoga.
Having the lotus springing from thy navel, and having large expansive
eyes, victory to Thee that art Lord of Lords of the Universe. O Lord of
the Past, the Present, and the Future, victory to Thee that art the
embodiment of gentleness, Thee that art the sun of suns. O thou that art
the receptacle of untold attributes, victory to Thee that art the refuge
of all things. Thou art Narayana, thou art incapable of being understood,
victory to Thee that art the wielder of the bow called Saranga. Victory
to Thee that art endued with every attribute, O thou that hast the
Universe for thy form, O thou that art ever hale. O Lord of the Universe,
O thou of mighty arms, victory to Thee that art always ready for
benefitting the worlds. O great Snake, O huge Boar, O first Cause, O thou
of tawny locks, victory to Thee that art Almighty. O thou of yellow
robes, O Lord of the cardinal and the subsidiary points of the compass, O
thou that hast the Universe for thy abode, O thou that art Infinite, O
thou that hast no decay, O thou that art the Manifest, O thou that art
the Unmanifest, O thou that art the immeasurable Space, O thou that hast
all thy senses under control, O thou that always achievest what is good,
O thou that art immeasurable, O thou that alone knowest thy own nature,
victory to Thee that art deep, O thou that art the giver of all wishes, O
thou that art without end, O thou that art known as Brahma, O thou that
art Eternal, O thou that art the Creator of all creatures, O thou that
art ever successful, O thou whose acts always display wisdom, O thou that
art conversant with morality, O thou that givest victory, O thou of
mysterious Self, O thou that art the Soul of all Yoga, O thou that art
the Cause of everything that hath sprung into existence, O thou that art
the knowledge of the selves of all beings, O Lord of the worlds, victory
to thee that art the Creator of all beings. O thou that hath thyself for
thy origin, O thou that art highly blessed, O thou that art the Destroyer
of everything, O thou that art the inspirer of all mental thoughts,
victory to Thee that art dear to all conversant with Brahma. O thou that
art busy in creation and destruction, O controller of all wishes, O
Supreme Lord, O thou that art the Cause of Amrita, O thou that art
All-existent, O thou that art the first that appears at the end of the
Yuga, O thou that art the giver of victory, O Divine Lord of the Lord of
all creatures, O thou that hast the lotus springing from thy navel, O
thou of mighty strength, O thou that art sprung from Thyself, O thou that
art the great elements in their primeval state, O thou that art the soul
of all (religious) rites, victory to Thee that givest all. The goddess
Earth represents thy two feet, the cardinal and the subsidiary directions
thy arms, and the heavens thy head. I am thy form, the celestials
constitute thy limbs, and the Sun, the moon are thy two eyes. Ascetic
austerities and Truth born of morality and (religious) rites, constitute
thy strength. Fire is thy energy, the wind is thy breath, and the waters
have sprung from thy sweat. The twins Aswins constitute thy ears, and the
goddess Saraswati is thy tongue. The Vedas are thy Knowledge, and upon
thee resteth this Universe. O Lord of Yoga and Yogins, we do not know thy
extent, thy measure, thy energy, thy prowess, thy might, thy origin. O
God, O Vishnu, filled with devotion in thee, and depending upon thee with
vows and observances, we ever worship Thee as the highest Lord, the God
of gods. The Rishis, the gods, Gandharvas, the Yakshas, the Rakshasas,
the Pannagas, the Pisachas, human beings, beasts, birds, reptiles,--all
these were created by me on Earth through Thy grace. O thou having the
lotus springing from thy navel, O thou of large expansive eyes, O
Krishna, O Dispeller of all woe, Thou art the Refuge of all creatures,
and Thou art their Guide. Thou hast the Universe for thy mouth. Through
thy grace, O Lord of the gods, the gods are ever happy. Through thy grace
the Earth hath always been freed from terrors. Therefore, O thou of large
eyes, take birth in the race of Yadu.[386] For the sake of establishing
righteousness, for slaying the sons of Diti, and for upholding the
Universe, do what I have said, O Lord. O Vasudeva, that which is thy
supreme mystery, that, O Lord hath been sung by me through Thy grace.
Having created the divine Sankarshana out of thy own Self by Thyself,
thou didst then, O Krishna, create Thyself as Pradyumna born of thyself.
From Pradyumna thou didst then create Aniruddha who is known as the
eternal Vishnu. And it was Aniruddha who created me as Brahma, the
upholder of the Universe. Created out of Vasudeva’s essence I have,
therefore, been created by thee. Dividing Thyself into portions, take
birth, O Lord, among human beings. And slaughtering the Asuras there for
happiness of all the worlds, and establishing righteousness, and winning
renown, Thou wilt again truly attain to Yoga. The regenerate Rishis on
Earth and the gods, O thou of infinite prowess, devoted to thee, sing of
thy wonderous Self under those names that belong to thee. O thou of
excellent arms, all classes of creatures rest on thee, having taken
refuge in Thee, thou giver of boons. The regenerate ones sing Thee as the
world’s bridge, having no beginning, middle and end, and as possessed of
unlimited Yoga.’”
SECTION LXVI
“Bhishma said, ‘Then that illustrious Deity, the Lord of the worlds,
replied unto Brahma in a soft deep voice, saying,--“Through Yoga, O sire,
all that is wished by thee is known to me. It will be even as thou
wishest,”--And saying this, he disappeared then and there. Then the gods,
Rishis, and Gandharvas, filled with great wonder and curiosity all asked
the Grandsire, saying,--“Who is that one, O Lord, that was worshipped by
thy illustrious self with such humility and praised in such high words?
We desire to hear,”--Thus addressed, the illustrious Grandsire replied
unto all the Gods, the regenerate Rishis, and the Gandharvas, in sweet
words saying,--“He who is called TAT, He who is Supreme, He who is
existent at present and who will be for all time, He who is the highest
Self, He who is the Soul of beings, and who is the great Lord, I was
talking even with His ever-cheerful self, ye bulls among gods. The Lord
of the Universe was solicited by me, for the good of the Universe, to
take his birth among mankind in the family of Vasudeva. I said unto
him,--For the slaughter of the Asuras take thy birth in the world of
men!--Those Daityas and Rakshasas, of fierce form and great strength,
that were slain in battle, have been born among men. Indeed, the
illustrious and mighty Lord, taking birth in the human womb, will live on
the Earth, accompanied by Nara. Those ancient and best of Rishis, viz.,
Nara and Narayana, are incapable of defeat in battle by even all the
celestials united together. Of immeasurable effulgence, those Rishis
viz., Nara and Narayana, when born together in the world of men, will not
be known (as such) by fools. He, from whose Self, I, Brahman, the Lord of
the whole Universe, have sprung that Vasudeva, that Supreme God of all
the worlds, is worthy of your adoration. Endued with great energy, and
bearing the conch, the discus, and the mace, he should never be
disregarded as a man, ye best of deities. He is the Supreme Mystery, the
Supreme refuge, the Supreme Brahma, and the Supreme glory. He is without
decay, Unmanifest, and Eternal. He it is who hath been sung as Purusha,
though none can comprehend him. The divine Artificer hath sung of him as
the Supreme Energy, the Supreme Felicity, and the Supreme Truth.
Therefore, the Lord Vasudeva of immeasurable prowess should never be
disregarded as a man by all the Asuras and the gods with Indra at their
head. That person of foolish understanding is called a wretch, who, from
disregard, speaketh of Hrishikesa as only a man. People speak of him as
one labouring under darkness who disregardeth Vasudeva, that Yogin of
illustrious soul, for his entering into a human form. People speak of him
as one labouring under darkness who knoweth not that Divine personage,
that Soul of the mobile and the immobile creation, that one bearing the
auspicious wheel (on his breast), that one of dazzling effulgence, that
one from whose navel hath sprung the (primeval) lotus. He who
disregardeth that wearer of the diadem and the Kaustuva gem, that
dispeller of fears of his friends, that high-souled one, sinketh in thick
darkness. Having known all these truths duly, that Lord of the worlds,
viz., Vasudeva, should be adored by every one, ye best of gods.”’--
“Bhishma continued,--‘Having said these words unto those gods and Rishis
in days of yore, the illustrious Grandsire, dismissing them all, repaired
to his own abode. And the gods and the Gandharvas, and the Munis and the
Apsaras also, having listened to those words spoken by Brahman, were
filled with delight and repaired to heaven. Even this was heard by me, O
sire, from Rishis of cultured soul talking in their assembly, of
Vasudeva, that ancient one. And O thou that art well-versed in
scriptures, I heard this from Rama, the son of Jamadagni, and Markandeya
of great wisdom, and Vyasa and Narada also. Having learnt all this and
heard of the illustrious Vasudeva as the Eternal Lord, the Supreme God of
all the worlds, and the great Master, from whom hath sprung Brahman
himself, the Father of the Universe, why should not that Vasudeva be
adored and worshipped by men? Forbidden wert thou before, O sire, by
sages of cultured souls, (who said unto thee)--Never go to war with that
Vasudeva armed with bow as also with the Pandavas,--This, from folly,
thou couldst not apprehend. I regard thee therefore, as a wicked Rakshasa.
Thou art, besides, enveloped in darkness. It is for this that thou hatest
Govinda and Dhananjaya the son of Pandu, for who else among men would
hate the divine Nara and Narayana? It is for this, O king, that I say
unto thee that this one is Eternal and Unfading, pervading the whole
Universe, Unchanging, the Ruler, Creator and Upholder of all, and the
truly Existent. He it is who upholdeth the three worlds. He is the
Supreme Lord of all mobile and immobile creatures, and He is the great
Master, He is warrior, He is Victory, He is Victor, and He is the Lord of
all nature. O king, He is full of goodness and divested of all the
qualities of Darkness and Passion. There, where Krishna is, there
righteousness is; and there is victory where righteousness is. It is by
the Yoga of his Supreme Excellence, and the Yoga of his Self, that the
sons of Pandu, O king, are supported. Victory, therefore, will surely be
theirs. He it is that always imparteth to the Pandavas and understanding
endued with righteousness, and strength in battle; and He it is that
always protecteth them from danger. He is the Eternal God, pervading all
beings, and ever blessed. He, of whom thou hadst asked me, is known by
the name of Vasudeva. He it is whom Brahmanas and Kshatriyas and Vaisyas
and Sudras, having distinctive features of their own, humbly serve and
worship with restrained hearts and performing their own duties. He it is
who, towards the close of the Dwapara Yuga and the beginning of the Kali
Yuga, is sung of with Sankarshana, by believers with devotion. It is that
Vasudeva that createth, Yuga after Yuga, the worlds of the gods and the
mortals, all cities girt by the sea, and the region of human
habitation.--’”
SECTION LXVII
“Duryodhana said, ‘In all the worlds Vasudeva is spoken of as the Supreme
Being. I desire, O Grandsire, to know his origin and glory.’
“Bhishma said, ‘Vasudeva is the Supreme Being. He is the God of all Gods.
None superior to him of eyes like lotus-petals is to be seen, O bull of
Bharata’s race. Markandeya speaketh of Govinda as the Most Wonderful and
the Most high, as the All-being, as the All-soul, as the Highest soul,
and as the Supreme male Being. Water, Air, and Fire,--these three were
created by Him. That Divine Master and Lord of all the worlds created
this Earth. That Supreme Being of illustrious soul laid himself down on
the waters. And that Divine Being made up of all kinds of energy slept
thereon in Yoga. From his mouth He created Fire, and from his breath, the
Wind. Of unfading glory, He created from his mouth Speech and the Vedas.
It was thus that he created first the Worlds and also the gods along with
the diverse classes of Rishis. And he created decay and death also of all
creatures, as well as birth and growth. He is Righteousness and of
righteous soul. He is the giver of boons and the giver of all (our)
wishes. He is the Actor and Action, and He is himself the Divine
Master.[387] He first made the Past, the Present, and the Future; He is
the Creator of the Universe. He is of illustrious soul; He is the Master
possessed of unfading glory. He created Sankarshana, the First-born of
all creatures. He created the divine Sesha who is known as Ananta and who
upholdeth all creatures and the Earth with her mountains. Of Supreme
Energy, He it is whom the regenerate ones know by Yoga meditation. Sprung
from the secretions of his ear, the great Asura known by the name of
Madhu, fierce and of fierce deeds and entertaining a fierce intent and
about to destroy Brahman, was slain by that Supreme Being. And O sire, in
consequence of Madhu’s slaughter, the gods, the Danavas, and human
beings, and Rishis, call Janardana the slayer of Madhu. He is the great
Boar. He is the great Lion, and He is the Three-stepped Lord.[388] He is
the Mother and the Father of all living creatures. There never was, nor
will be, any superior to Him of eyes like lotus-petals. From His mouth He
created the Brahmanas: and from His two arms the Kshatriyas, and from His
thighs, O king, He created the Vaisyas, and from His feet He created the
Sudras. One waiting dutifully on Him, observant of vows with ascetic
austerities on days of the full-moon and the new-moon, is sure to obtain
the Divine Kesava, that refuge of all embodied creatures that essence of
Brahma and of Yoga. Kesava is the higher Energy, the Grandsire of all the
worlds. Him, O king, the sages call Hrishikesa (the lord of the senses).
Him also should all know as the Preceptor, the Father, and the Master.
Inexhaustible regions (of blessedness) are won by him with whom Krishna
is gratified. He also who, in a place of fear, seeketh the protection of
Kesava, and he who frequently readeth this description, becometh happy
and endued with every prosperity. Those men who attain to Krishna are
never beguiled, Janardana always saveth those that are sunk in great
terrors. Knowing this truly, O Bharata, Yudhishthira, with his whole
soul, O king, hath sought the shelter of the highly blessed Kesava, the
Lord of Yoga, and the Lord of the Earth.’”
SECTION LXVIII
“Bhishma said, ‘Hear from me, O king, this hymn that was uttered by
Brahman himself. This hymn was in days of old communicated by regenerate
Rishis and the gods (to men) on Earth. Narada described thee as the Master
and the Lord of the god of gods and all the Sadhyas and the celestials,
and as one acquainted with the nature of the Creator of the worlds.
Markandeya spoke of thee as the Past, the Present, and the Future, and
the sacrifice of sacrifices, and the austerity of austerities. The
illustrious Bhrigu said of thee that thou art the God of the gods, that
thine is the ancient form of Vishnu. Dwaipayana said of thee that thou
art Vasudeva of the Vasus, the establisher of Sakra, and the God of gods
and all creatures. In days of old on the occasion of procreating
creatures, the sages spoke of thee as Daksha, the Father of creation.
Angiras said that thou art the creator of all beings. Devala said of thee
that the unmanifest all is thy body, and the manifest is in thy mind, and
that the gods are all the result of thy breath.[389] With thy heads is
pervaded the heavens, and thy two arms support the Earth. In thy stomach
are three worlds and thou art the Eternal Being. Even thus do men exalted
by asceticism know thee. Thou art the Sat of Sat, with Rishis gratified
with sight of Self.[390] With royal sages of liberal minds, never
retreating from battle and having morality for their highest end, thou, O
slayer of Madhu, art the sole refuge. Even thus is that illustrious and
Supreme Being, viz., Hari, adored and worshipped by Sanatkumar and other
ascetics endued with Yoga. The truth about Kesava, O sire, is now
narrated to thee, both in brief and detail. Turn thy heart in love to
Kesava.’”
Sanjaya continued, “Hearing this sacred story, thy son, O great king,
began to regard highly both Kesava and these mighty car-warriors, viz.,
the sons of Pandu. Then, O monarch, Bhishma the son of Santanu once more
addressed thy son, saying, ‘Thou hast now heard truly, O king, about the
glory of the high-souled Kesava and of Nara about which thou hadst asked
me. Thou hast also heard about the object for which both Nara and
Narayana have taken their births among men. Thou hast also been told the
reason why those heroes are invincible and have never been vanquished in
battle, and why also, O king, the sons of Pandu are incapable of being
slain in battle, by anybody. Krishna beareth great love for the
illustrious sons of Pandu. It is for this, O king of kings, that I say,
“Let peace be made with the Pandavas.” Restraining thy passions enjoy
thou the Earth with thy mighty brothers (around thee). By disregarding
the divine Nara and Narayana, thou shalt certainly be destroyed.’ Having
said these words, thy sire, became silent, O monarch, and dismissing the
king, entered his tent. And the king also came back to his (own) tent,
having worshipped the illustrious grandsire. And then, O bull of
Bharata’s race, he laid himself down on his white bed for passing the
night in sleep.”
SECTION LXIX
Sanjaya said, “After the night had passed away and the sun had risen, the
two armies, O king, approached each other for battle. Beholding each
other, each rushed in united ranks towards the other excited with rage
and desirous of vanquishing the other. And in consequence of thy evil
policy, O king, the Pandavas and the Dhartarashtras thus rushed, cased in
mail and forming battle-array, for striking each other. And the array
that Bhishma protected from all sides, O king, was of the shape of a
Makara.[391] And so the Pandavas also, O king, protected the array they
had formed (of their troops). Then thy sire Devavrata, O great king, that
foremost of car-warriors, proceeded in advance, supported by a large
division of cars. And others, viz., car-warriors, infantry, elephants,
and cavalry, all followed him, each stationed in the place allotted. And
beholding them prepared for battle, the illustrious sons of Pandu arrayed
their troops in that invincible and prince of arrays called the
Syena.[392] And in the beak of that array shone Bhimasena of great
strength. And in its two eyes were the invincible Sikhandin and
Dhrishtadyumna of Prishata’s race. And in the head was the heroic Satyaki
of prowess incapable of being baffled. And in its neck was Arjuna shaking
his Gandiva. And in its left wing was the high-souled and blessed Drupada
with his son and supported by an Akshauhini of all forces. And the king
of the Kekayas, owning an Akshauhini, formed the right wing (of that
array). And in its back were the sons of Draupadi, and Subhadra’s son of
great prowess. And in its tail was the heroic king Yudhishthira himself,
of excellent prowess, supported by his twin brothers. Then in the battle
(that ensued). Bhima, penetrating the Makara array (of the Kauravas)
through its mouth, and approaching Bhishma, covered him with his shafts.
Then in that great battle, Bhishma possessed of great prowess shot his
mighty weapons, confounding the combatants of the Pandavas disposed in
battle-array. And when the combatants (of the Pandava army) were thus
confounded, Dhananjaya, speedily proceeding, pierced Bhishma at the van
of battle with a thousand arrows. And counteracting, in that conflict,
the weapons shot by Bhishma, Arjuna stood ready for the combat, supported
by his own division filled with cheerfulness.[393] Then king Duryodhana,
that foremost of mighty men, that great car-warrior, beholding that
terrible carnage of his troops and remembering the slaughter of his
brothers (on the previous day), came quickly towards Bharadwaja’s son,
and addressing him, said, ‘O preceptor, O sinless one, thou art ever my
well-wisher,--Relying on thee as also on the grandsire Bhishma,
ourselves hope to vanquish without doubt the very gods in battle, let
alone the sons of Pandu that are destitute of energy and prowess. Blessed
be thou, act in such a way that the Pandavas may be slain.’ Thus addressed
in battle by thy son, Drona penetrated into the Pandava array in the very
sight of Satyaki. Then O Bharata, Satyaki checked the son of Bharadwaja,
(and thereupon) ensued a battle that was fierce in its incidents and
awful to behold. Then Bharadwaja’s son excited with rage and endued with
great prowess, as if smiling the while, pierced the grandson of Sini with
ten shafts at his shoulder-joint. And Bhimasena also, excited with rage,
pierced Bharadwaja’s son (with many shafts), desirous of protecting
Satyaki, O king, from Drona that foremost of all warriors. Then Drona and
Bhishma, and Salya also, O sire, excited with rage, covered Bhimasena, in
that battle, with their shafts. Thereupon Abhimanyu excited with wrath,
and the sons of Draupadi, O sire, pierced with their sharp-pointed shafts
all those warriors with upraised weapons. Then in that fierce battle, the
great bowman Sikhandin rushed against those two mighty warriors, viz.,
Bhishma and Drona who, excited with rage, had (thus) fallen upon the
Pandavas. Firmly grasping his bow whose twang resembled the roar of the
clouds, that hero, shrouding the very Sun with his arrows, quickly
covered his antagonists therewith. The grandsire of the Bharatas,
however, getting Sikhandin before him, avoided him, remembering the
femininity of his sex. Then, O king, urged by thy son, Drona rushed to
battle, desirous of protecting Bhishma in that stress. Sikhandin,
however, approaching Drona that foremost of all wielders of weapons,
avoided, from fear, that warrior resembling the blazing fire that appears
at the end of the Yuga. Then, O king, thy son with a large force,
desirous of winning great glory, proceeded to protect Bhishma. And the
Pandavas also proceeded, O king, firmly setting their hearts upon
victory, and the battle then that took place between the combatants of
both armies desirous of victory and fame, was fierce and highly
wonderful, resembling that (in days of yore) between the gods and Danavas.”
SECTION LXX
Sanjaya said, “Then Bhishma the son of Santanu fought fiercely,[394]
desirous of protecting thy sons from the fear of Bhimasena. And the
battle that then took place between the kings of the Kaurava and the
Pandava armies was awful in the extreme and destructive of great heroes.
And in that general engagement, so fierce and terrible, tremendous was
the din that arose, touching the very heavens. And in consequence of the
shrieks of huge elephants and the neigh of steeds and the blare of
conches and beat of drums, the uproar was deafening. Fighting for the
sake of victory, the mighty combatants endued with great prowess roared
at one another like bulls in a cow-pen. And heads cut off in that battle
with keen-edged shafts, incessantly falling, created, O bull of Bharata’s
race, the appearance of a stony shower in the welkin. Indeed, O bull of
Bharata’s race, innumerable were the heads lying on the field of battle,
decked with ear-rings and turbans and resplendent with ornaments of gold.
And the earth was covered with limbs cut off with broad-headed shafts,
with heads decked with ear-rings, and with arms adorned with ornaments.
And in a moment the whole field was strewn over with bodies cased in
mail, with arms decked with ornaments, with faces beautiful as the moon
and having eyes with reddish corners, and with every limb, O king, of
elephants, steeds and men. And the dust (raised by the warriors) looked
like a thick cloud, and the bright implements of destruction, like
flashes of lightning. And the noise made by the weapons resembled the
roar of thunder. And that fierce and awful passage-at-arms, O Bharata,
between the Kurus and the Pandavas caused a very river of blood to flow
there. And in that terrible, fierce, and awful battle causing the hair
stand on end, Kshatriya warriors incapable of defeat incessantly poured
their arrowy showers. And the elephants of both thy army and the enemy’s,
afflicted with those arrowy showers, shrieked aloud and ran hither and
thither in fury. And in consequence of (the twang of) bows, endued with
great energy, of fierce and heroic warriors excited with fury, and of
flapping of their bow-strings against their leathern fences, nothing
could be distinguished.[395] And all over the field which looked like a
lake of blood, headless trunks stood up, and the kings bent upon slaying
their foes, rushed to battle. And brave warriors of immeasurable energy
and possessed of arms resembling stout bludgeons, slew one another with
arrows and darts and maces and scimitars. And elephants, pierced with
arrows and deprived of riders to guide them with hooks, and steeds
destitute of riders, wildly ran in all directions. And many warriors, O
best of the Bharatas, belonging to both thy army and that of the foe,
deeply pierced with shafts jumped up and fell down. And in that encounter
between Bhima and Bhishma, heaps of arms and heads, as also of bows and
maces and spiked clubs and hands and thighs, of legs and ornaments and
bracelets, were seen lying over the field. And here and there over the
field, O king, were seen large bodies of unretreating elephants and
steeds and cars. And the Kshatriya warriors, urged on by fate, slew one
another with maces, swords, lances, and straight shafts. And others
endued with great heroism and accomplished in fight, encountered one
another with their bare arms that resembled spiked clubs made of iron.
And other heroic warriors of thy army, engaged with the combatants of the
Pandava host, fought on slaying one another with clenched fists and
knees, and slaps and blows, O king. And with the fallen and falling
warriors and those weltering in agony on the ground, the field of battle
everywhere became, O king, terrible to behold, and car-warriors, deprived
of the cars and grasping excellent swords, rushed at one another,
desirous of slaughter. Then king Duryodhana, surrounded by a large
division of Kalingas, and placing Bhishma ahead, rushed towards the
Pandavas. And so the Pandava combatants also, supporting Vrikodara, and
owning fleet animals, rushed, excited with rage, against Bhishma.”
SECTION LXXI
Sanjaya said, “Beholding his brothers and the other kings engaged in
battle with Bhishma, Dhananjaya, with weapons upraised, rushed against
the son of Ganga. Hearing the blare of Panchajanya and the twang of the
bow Gandiva, and seeing also the standard of Pritha’s son, a great fear
entered our hearts. And the standard that we beheld, O king, of the
wielder of Gandiva bore the device of lion’s tail and looked like a
blazing mountain in the welkin. Beautiful and of celestial workmanship,
it was variegated with diverse hues, and looking like a risen comet it
could not be obstructed by trees. And in that great battle, the warriors
beheld Gandiva, the back of whose staff was decked with pure gold, and
which looked beautiful like a flash of lightning in the midst of a mass
of clouds in the firmament. And while slaying the combatants of thy army,
the shouts we heard uttered by Arjuna seemed to resemble the loud roars
of Indra himself, and the slaps also of his palms were frightfully loud.
Like a roaring mass of clouds charged with lightning and aided by a
raging tempest, Arjuna incessantly poured his arrowy showers on all
sides, completely shrouding the ten points of the compass. Dhananjaya
then possessed of terrible weapons, quickly proceeded towards the son of
Ganga. Deprived of four senses in consequence of his weapons, we could
not then distinguish the East from the West. And thy warriors, then, O
bull of Bharata’s race,--their animals tired, steeds slain, and hearts
depressed,--thoroughly confounded[396] and huddling close to one another,
sought Bhishma’s protection along with all thy sons. And in that battle
Bhishma the son of Santanu became their protector. Struck with fear,
car-warriors jumping down from their cars, cavalry soldiers jumping down
from the backs of their steeds, and the foot-soldiers where they stood,
all began to fall down on the earth. Hearing the twang of Gandiva that
resembled the roar of the thunder, all thy warriors were struck with fear
and seemed, O Bharata, to melt away. Then, O king, with many huge and
fleet steeds of the Kamvoja breed, and surrounded by many thousand of
Gopas with a large Gopayana force and supported by the Madras, the
Sauviras, the Gandharas and the Trigartas, and surrounded by all the
principal Kalingas, the king of the Kalingas, and king Jayadratha
accompanied by all the kings and supported by a large force of diverse
races with Dussasana at their head, and fourteen thousand principal
horsemen, urged by thy son, surrounded the son of Suvala (for supporting
him). Then in that battle, all the Pandavas, united together, and riding
on separate cars and animals, began, O bull of Bharata’s race, to
slaughter thy troops.[397] And the dust raised by car-warriors and steeds
and foot-soldiers, looking like a mass of clouds, made the field of
battle exceedingly awful. And with a large force consisting of elephants,
steeds and cars, and armed with lances and bearded darts and broad-headed
shafts, Bhishma engaged in battle with the diadem decked (Arjuna). And
the king of Avanti engaged with the ruler of Kasi, and the ruler of the
Sindhus engaged with Bhimasena. And king Yudhishthira with his sons and
counsellors engaged with Salya, the famous chief of the Madras. And
Vikarna engaged with Sahadeva, and Chitrasena with Sikhandin. And the
Matsyas, O king, engaged with Duryodhana, and Sakuni; and Drupada and
Chekitana, and that mighty car-warrior Satyaki engaged in battle with the
high-souled Drona aided by his son. And Kripa and Kritavarman both rushed
against Dhrishtadyumna. And thus, all over the field, rushing bodies of
horses, of elephants and cars, engaged with one another in battle. And
although there were no clouds in the sky, yet flashes of lightning were
seen. And all the points of the compass were covered with dust. And, O
king, fierce meteors were seen falling with thundering noise. And violent
winds blew and a shower of dust fell from above. And the sun, covered by
the dust raised by the troops, disappeared in the firmament. And all the
warriors, covered by that dust and battling with weapons, were deprived
of their senses. And the sound made by weapons, all capable of
penetrating through every armour and hurled from heroic arms, became a
tremendous uproar. And, O bull of Bharata’s race, weapons hurled from
excellent arms and possessed of stellar brightness, illumined the whole
welkin. And variegated shields made of bull’s hides and embossed with
gold were strewn, O bull of Bharata’s race, all over the field. And heads
and limbs were seen falling on all sides, cut off with swords and
scimitars possessed of solar effulgence. And great car-warriors, the
wheels, axles, and boxes of whose cars were broken, fell down on the
ground, their steeds slain and their tall standards tumbling down.[398]
And many car-warriors having been slain, their steeds, mangled with
weapons, fell down as they ran dragging the cars (to which they were
yoked). And, in many places over the field, excellent steeds, afflicted
with arrows, with limbs mangled, and with their traces on, ran, dragging
the car-yokes after them. And many car-warriors, with their charioteers
and steeds, were seen, O king, to be crushed by single elephants endued
with great strength.[399] And in that battle, in the midst of large
forces, many elephants, scenting the odour of the temporal juice of their
compeers, began to snuff the breeze repeatedly. And the whole field was
strewn with slain elephants, deprived of life by means of broad-headed
shafts and falling down with the wooden edifices and the guides on their
backs. And many elephants, in the midst of large forces crushed, with
the standards and warriors on their backs, by huge compeers urged by
their guides, fell down on the field. And many car-shafts, O king, were
seen to be broken in that battle by huge elephants using their trunks,
each of which resembled the trunk of the prince of elephants (called
Airavata). And many car-warriors also, in that conflict, the Jalas of
whose cars had been broken, were like branches of trees dragged down by
tuskers, seized by the hair of their heads and, thrashed violently on the
ground, were crushed into shapeless masses. And other huge elephants,
dragging cars that were entangled with other cars, ran in all directions
shrieking loudly. And those elephants, thus dragging those cars, looked
like others of their species dragging lotus-stalks growing in lakes. And
thus was that vast field of battle strewn over with cavalry soldiers and
foot-soldiers and great car-warriors and standards.”
SECTION LXXII
Sanjaya said, “Sikhandin with Virata king of the Matsyas speedily
approached Bhishma that invincible and mighty bowman. And Dhananjaya
encountered Drona and Kripa, and Vikarna and many other kings, brave in
battle, all mighty bowmen endued with great strength, as also that mighty
bowman the ruler of the Sindhus supported by his friends and kinsmen and
many kings of the west and the south also, O bull of Bharata’s race. And
Bhimasena proceeded against that mighty bowman, viz., thy vindictive son
Duryodhana, and also against Dussaha. And Sahadeva proceeded against
those invincible warriors, viz., Sakuni and that mighty car-warrior
Uluka, those great bowmen, who were sire and son. And that mighty
car-warrior Yudhishthira, deceitfully treated by thy son, proceeded in
that battle, O king, against the elephant division (of the Kauravas). And
that son of Pandu and Madri, viz., the heroic Nakula capable of wringing
tears from the foe, engaged in battle with the excellent car-warriors of
the Trigartas. And those invincible warriors, viz., Satyaki and
Chekitana, and the mighty son of Subhadra, proceeded against Salya and
the Kaikeyas. And Dhrishtaketu and the Rakshasa Ghatotkacha, both
invincible in battle, proceeded against the car-division of thy sons. And
that mighty car-warrior Dhrishtadyumna, that generalissimo (of the
Pandava forces) of immeasurable soul, engaged in battle, O king, with
Drona of fierce achievements. And it was thus that those heroic and
mighty bowmen of thy army and the Pandavas, engaged in battle, began to
strike one another. And when the sun had reached the meridian and the sky
was brilliantly illumined by his rays, the Kauravas and the Pandavas
began to slay one another. Then cars, furnished with standards from whose
tops pennons were afloat, variegated with gold and covered with
tiger-skins, looked beautiful as they moved on the field of battle. And
the shouts of warriors engaged in battle from desire of vanquishing one
another, became as loud as leonine roars. And that encounter which we
beheld between the heroic Srinjayas and the Kurus, was fierce in the
extreme and highly wonderful. And in consequence of the arrows shot all
around, we could not, O king, distinguish, O chastiser of foes, the
firmament, the sun and the cardinal and the subsidiary points of the
compass. And the splendour, like that of the blue lotus, of darts with
polished points, of bearded lances hurled (at the foe), of well-tempered
sabres and scimitars, of variegated coats of mail and of the ornaments
(on the persons of the warriors), illumined the welkin and the cardinal
and the subsidiary points with its effulgence. And the field of battle in
many places, O king, shone in consequence of the bodies of monarchs whose
effulgence resembled that of the moon and the sun. And brave
car-warriors, tigers among men shone in that battle, O king, like the
planets in the firmament. And Bhishma, that foremost of car-warriors,
excited with rage, checked the mighty Bhimasena in the very sight of the
troops. And the impetuous shafts shot by Bhishma, furnished with golden
wings, and whetted on stone, and rubbed with oil pierced Bhima in that
battle. Then Bhimasena endued with great strength hurled at him, O
Bharata, a dart of fierce impetuosity that resembled a wrathful snake.
But Bhishma in that combat cut off with straight shafts that dart with
staff made of gold and difficult of being borne, as it coursed
impetuously towards him. And with another broad-headed shaft, sharp and
well-tempered, he cut off Bhimasena’s bow, O Bharata, into two parts.
Then, O king, in that battle, Satyaki, coming quickly towards Bhishma,
pierced thy sire with innumerable keen-edged and sharp-pointed shafts of
fierce impetuosity shot from his bowstring drawn to the ear. Then
Bhishma, aiming an exceedingly fierce shaft, felled the charioteer of the
Vrishni hero from his box in the car. And when the charioteer of
Satyaki’s car was thus slain, his steeds, O king, bolted away. Endued
with the speed of the tempest or the mind, they ran wild over the field.
Then cries were uttered by the whole army which became a loud uproar. And
exclamation of oh and alas arose from the high-souled warriors of the
Pandava army. And those cries-said--‘Run, seize, check the horses, go in
haste.’ And this uproar followed Yuyudhana’s car. Meanwhile, Bhishma the
son of Santanu began to slay the Pandava forces like Indra slaying the
Danavas. But the Panchalas and the Somakas, though slain by Bhishma thus,
forming yet a laudable resolution, rushed towards Bhishma. And other
warriors of the Pandava army, headed by Dhrishtadyumna, and desirous of
slaughtering the ranks of thy son, rushed towards Santanu’s son in that
battle. And so also, O king, the warriors of thy army, headed by Bhishma
and Drona, impetuously rushed towards their foes. And thereupon another
battle took place.”
SECTION LXXIII
Sanjaya said, “King Virata then pierced that mighty car-warrior, viz.,
Bhishma, with three shafts. And that great car-warrior pierced his
(antagonist’s) steeds also with three shafts furnished with golden wings.
And that terrible bowman and mighty car-warrior of firm hand, viz.,
Drona’s son, pierced with six shafts the wielder of Gandiva between his
two breasts. Thereupon that grinder of foes, viz., Phalguni, that slayer
of hostile heroes, cut off Aswatthaman’s bow and deeply pierced him in
return with five shafts. Deprived of his senses by anger, and unable to
bear the cutting off of his bow in that battle, Drona’s son, taking up
another bow that was tougher, pierced Phalguni, O king, with ninety
sharp shafts, and Vasudeva also with seventy fierce arrows. Then, with
eyes red in wrath, Phalguni, with Krishna, breathing long and hot
breaths, reflected for a moment. Firmly grasping the bow with his left
hand, that grinder of foes, viz., the wielder of Gandiva excited with
rage, fixed on his bowstring a number of fierce shafts, sharp and
perfectly straight, and capable of taking (the foe’s) life. And that
foremost of mighty men speedily pierced Drona’s son, in that battle, with
those arrows. And those arrows, penetrating through his armour, drank his
life-blood. But though thus pierced by the wielder of Gandiva, Drona’s
son wavered not. Shooting in return similar arrows at Partha, he stayed
unperturbed, in that battle, desirous, O king, of protecting Bhishma of
high vows. And that feat of his was applauded by the foremost warriors of
the Kuru army, consisting, as it did, of his having encountered the two
Krishnas united together. Indeed, Aswatthaman daily battled fearlessly
amid the forces, having obtained from Drona all weapons with the methods
also of their withdrawal. ‘This one is the son of my preceptor. He is
again the dear son of Drona. He is especially a Brahmana, and, therefore,
worthy of my regard.’ Thinking so, that scorcher of foes, the heroic
Vibhatsu, that foremost of car-warriors, showed mercy to the son of
Bharadwaja. Avoiding the son of Drona, Kunti’s son endued with great
prowess and having white steeds (yoked unto his car), began to fight,
displaying great quickness of arms and causing a great carnage of thy
troops. Duryodhana then pierced that great bowman Bhima with ten shafts
winged with vulturine feathers, adorned with gold, and whetted on stone.
Thereupon Bhimasena, excited with wrath, took up a tough and well-adorned
bow capable of taking the life of the foe, and also ten sharp shafts. And
steadily aiming those sharp-pointed shafts of fierce energy and impetuous
velocity, and drawing the bow-string to his ear, he deeply pierced the
king of the Kurus in his wide chest. Thereupon the gem hanging on his
breast on threads of gold, surrounded by those shafts, looked beautiful
like the Sun in the firmament surrounded by the planets. Thy son,
however, endued with great energy, thus struck by Bhimasena, could not
bear it (coolly), like a snake unable to bear the sounds of a man’s slap.
Excited with wrath and desirous of protecting his army, he then pierced
Bhima in return, O king, with many shafts whetted on stone and endued
with golden wings. Thus struggling in battle and mangling each other
fiercely, those two mighty sons of thine looked like a pair of celestials.
“That tiger among men and slayer of hostile heroes, viz., the son of
Subhadra, pierced Chitrasena with many sharp shafts and Purumitra also
with seven shafts. And piercing Satyavrata too with seventy shafts, that
hero resembling Indra himself in battle, began as it were to dance on the
field, and caused us much pain. Chitrasena then pierced him in return
with ten shafts, and Satyavrata with nine, and Purumitra with seven. Then
the son of Arjuna, thus pierced, while yet covered with blood, cut off
the large and beautiful bow of Chitrasena that was capable of checking
foes. And cutting through his coat of mail he pierced his antagonist’s
breast with a shaft. Then the princes of thy army, all heroic and mighty
car-warriors, excited with wrath and united together in that conflict,
pierced him with sharp arrows. And Abhimanyu, acquainted with the
mightiest weapons, smote them all with keen shafts. Beholding that feat
of his, thy sons then surrounded the son of Arjuna, who was consuming thy
army in that conflict like a swelling fire of blazing flames consuming a
heap of dry grass in summer. And the son of Subhadra, while smiting thy
troops (thus), seemed to glow in splendour. Seeing that conduct of his,
thy grandson Lakshmana then, O monarch, quickly fell upon the son of
Subhadra. Thereupon that mighty car-warrior Abhimanyu, excited with
wrath, pierced Lakshmana graced with auspicious marks, as also his
charioteer, with six sharp arrows. But Lakshmana also, O king, pierced
Subhadra’s son with many keen shafts. And that feat, O king, seemed to be
highly wonderful. Then that mighty car-warrior, viz., Abhimanyu, slaying
the four steeds as also the charioteer of Lakshmana with sharp shafts,
rushed towards the latter. Thereupon Lakshmana, that slayer of hostile
heroes, staying on that car of his whose steeds had been slain, and
excited with wrath, hurled a dart towards the car of Subhadra’s son.
Abhimanyu, however, with his sharp arrows, cut off that irresistible dart
of fierce mien, resembling a snake, and coming impetuously towards him.
Then Kripa, taking Lakshmana up on his own car, bore him away from the
conflict, in the very sight of all the troops. Then when that awful
conflict became general, the combatants rushed against one another,
desirous of taking another’s life. And the mighty bowmen of thy army and
the great car-warriors of the Pandava host, prepared to lay down their
lives in battle, slew one another. With hair dishevelled, divested of
their coats of mail, deprived of their cars, and their bows broken, the
Srinjayas fought with the Kurus with their bare arms. Then the
mighty-armed Bhishma, endued with great strength, and excited with wrath,
slew with his celestial weapons the troops of the high-souled Pandavas.
And the earth became covered with the fallen bodies of elephants deprived
of their guides of men and steeds and car-warriors and cavalry-soldiers.”
SECTION LXXIV
Sanjaya said, “Then, O king, the mighty-armed Satyaki invincible in
battle, drawing in that conflict an excellent bow capable of bearing a
great strain shot innumerable winged arrows resembling snakes of virulent
poison, displaying his wonderful lightness of hand. And while slaying his
foes in battle, so quickly did he draw the bow, take out his arrows, fix
them on the bowstring, and letting them off throw them among the foe,
that he then seemed to be a mass of clouds pouring a thick shower of
rain. Beholding him then thus blazing up (like a swelling fire), king
Duryodhana, O Bharata, despatched ten thousand cars against him. But that
great bowman, Satyaki, of prowess incapable of being baffled and
possessed of great energy, slew with his celestial weapons all those
mighty car-warriors. Having achieved, bow in hand, that fierce feat, that
hero then approached Bhurisravas in battle. And Bhurisravas also, that
enhancer of the fame of the Kurus, beholding the Dhartarashtra ranks thus
felled by Yuyudhana, rushed in wrath against the latter.[400] Drawing his
great bow which resembled that of Indra himself in hue, he shot thousands
of shafts, O monarch, looking like snakes of virulent poison and
possessed of the strength of the thunder, displaying his extreme
lightness of hand. Thereupon the combatants that followed Satyaki, unable
to bear those shafts of fatal touch, fled away, O king, in all
directions, abandoning, O monarch, the invincible Satyaki in that
conflict. Beholding this, the mighty sons of Yuyudhana, all mighty
car-warriors of great renown, cased in excellent mail, bearing diverse
arms, and possessing excellent standards, approaching that great bowman,
viz., Bhurisravas, in battle, wrathfully addressed that warrior bearing
on his standard the device of a sacrificial stake, and said these words,
‘Listen, O kinsman of the Kauravas, O thou that art possessed of great
strength, come, fight in battle with us, i.e., with either all of us
jointly or with each of us separately. Vanquishing us in battle thou
mayst win great renown, or ourselves, vanquishing thee, will have great
gratification.’ Thus addressed by them, that mighty hero endued with
great strength and proud of his prowess, that foremost of men, beholding
them before him, replied unto them, saying, ‘Ye heroes, ye have said
well. If such be now your wish, fight ye then all together with care. I
shall slay all of you in battle.’ Thus addressed by him, those heroic and
mighty bowmen endued with great activity covered that chastiser of foes
with a thick shower of arrows. And it was towards the afternoon, O king,
that that dreadful battle took place between Bhurisravas alone on one
side and the many united together on the other. And those ten heroes
covered that single mighty car-warrior with showers of arrows like the
clouds showering rain on a mountain cliff in the season of rains. That
mighty car-warrior, however, cut off those clouds of shafts shot by them
resembling the fatal darts of Death or the very thunder in effulgence,
before they could reach him.[401] They then, surrounding that
mighty-armed warrior, endeavoured to slay him. But the son of Somadatta,
excited with rage, cut off their bows, O Bharata, and then their heads,
with sharp shafts. Thus slain, they fell down, O monarch, like mighty
trees felled by the thunder.[402] Beholding then his mighty sons thus
slain in battle, the Vrishni hero (Satyaki), O king, uttering a loud
roar, rushed against Bhurisravas. And those mighty warriors then each
pressed his car against the other. And each of them in that combat slew
the other’s car-steeds. And both deprived of their cars, those mighty
warriors jumped down on the ground. And both taking up large scimitars
and excellent shields encountered each other. And those tigers among men,
stationed for the encounter, shone brightly. Then Bhimasena, O king,
quickly coming up to Satyaki thus armed with an excellent scimitar, took
him up on his own car. And thy son also, O monarch, speedily took up
Bhurisravas on his car, in that battle, at the very sight of all the
bowmen.
“Meanwhile, during the continuance of that battle, the Pandavas, O bull
of Bharata’s race, excited with wrath, fought with that mighty
car-warrior Bhishma. And when the sun assumed a red hue, Dhananjaya
exerting himself actively, slew five and twenty thousand great
car-warriors. These, urged on by Duryodhana for slaying Partha, were thus
completely destroyed before they could even come up to him, like insects
on a blazing fire. Then the Matsyas and the Kekayas, all accomplished in
the science of arms, surrounded that mighty car-warrior Partha as also
his son (for supporting them). Just at that time the sun disappeared, and
all the combatants seemed to be deprived of their senses. Then at
twilight, O king, thy sire Devavrata, his animals having been tired,
caused the troops to be withdrawn. And the troops of both the Pandavas
and the Kurus, filled with fear and anxiety in course of that dreadful
encounter, proceeded to their respective camps, the Pandavas with the
Srinjayas and the Kauravas also rested for the night agreeably to the
rules (of military science).”
SECTION LXXV
Sanjaya said, “Having rested for a while, O king, both the Kurus and the
Pandavas, after the night had passed away, once more went out for battle.
And then loud was the uproar, O king, that arose of mighty car-warriors
as they prepared for battle, and of tuskers as these were being equipped
for the conflict, and of infantry as they put on their armour, and of
steeds also, O Bharata. And the blare of conches and the beat of drums
became deafening in all parts of the field. Then king Yudhishthira
addressed Dhrishtadyumna and said, ‘O mighty-armed one, dispose the
troops in the array called Makara that scorcheth the foe.’ Thus addressed
by Pritha’s son, that mighty car-warrior Dhrishtadyumna, that foremost of
combatants on cars, issued the order, O great king, to the car-warriors,
(for forming the Makara array). Drupada, and Dhananjaya the son of Pandu,
formed the head of that array, and Sahadeva and that mighty car-warrior
Nakula formed its two eyes. And the mighty Bhimasena formed its beak. And
Subhadra’s son, and the sons of Draupadi and the Rakshasa Ghatotkacha,
and Satyaki, and king Yudhishthira the just, were stationed in its neck.
And king Virata that commander of a large division, formed its back,
supported by Dhrishtadyumna and a large force. And the five Kekaya
brothers consisted its left wing, and that tiger among men, viz.,
Dhrishtaketu, and Chekitana of great prowess, stationed in the right
wing, stood for protecting that array. And its two feet, O monarch, were
constituted by that mighty car-warrior the blessed Kuntibhoja, and
Satanika, supported by a large force. And that great bowman, the mighty
Sikhandin, surrounded by the Somakas, and Iravat, were stationed in the
tail of that Makara array. And having, O Bharata, formed their great
array, the Pandavas, O monarch, equipped in mail at dawn, again stood for
battle. And with elephants and steeds and cars and infantry, and with
standards upraised and umbrellas set up, and armed with bright, whetted
weapons, they quickly proceeded against the Kauravas.
“Then thy sire Devavrata, beholding the (Pandava) army thus arrayed,
disposed his army, O king, in counter-array after the form of a huge
crane. And in its beak was Bharadwaja’s son (Drona). And Aswatthaman and
Kripa, O monarch, formed its two eyes. And that foremost of all bowmen,
viz., Kritavarman, united with the ruler of the Kamvojas and with the
Valhikas was stationed, O king, in its head. And in its neck, O Bharata,
were Surasena, and thy son Duryodhana, O king, surrounded by many kings.
And the ruler of the Pragjyotishas, united with the Madras, the Sauviras,
and the Kekayas, and surrounded by a large force, was stationed, O king,
in its breasts. And Susarman the king of Prasthala, accompanied by his
own troops, stood, accoutred in mail, in the left wing. And the Tusharas,
the Yavanas and the Sakas, along with the Chulikas, stood in the right
wing, O Bharata, of that array. And Srutayush and Sataytish and
Somadatta’s son, O sire, were stationed in the rear of that array
protecting one another.
“Then the Pandavas, O king, rushed against the Kauravas for battle. The
sun, O Bharata, had risen when the battle commenced. And elephants
proceeded against elephants. And horsemen rushed against horsemen,
car-warriors against car-warriors, O king, and against elephants also, in
that dreadful conflict. And car-men rushed against riders of elephants,
and riders of elephants against horsemen. And car-warriors engaged with
foot-soldiers, and cavalry with infantry. And all the warriors, O king,
excited with wrath, rushed against one another in battle. And the Pandava
army, protected by Bhimasena and Arjuna and the twins, looked beautiful
like the night decorated with stars. And thy army also, with Bhishma and
Kripa and Drona and Salya and Duryodhana, and others, shone like the
firmament spangled with the planets. And Bhimasena the son of Kunti,
endued with great prowess, beholding Drona rushed against the division of
Bharadwaja’s son, borne by his steeds of great fleetness. Then Drona,
excited with wrath in that conflict and endued with great energy, pierced
Bhima with nine shafts made wholly of iron, aiming his vital limbs.
Deeply pierced by Bharadwaja’s son in that conflict, Bhima despatched
Drona’s charioteer to the region of Yama. Thereupon the son of
Bharadwaja, endued with great prowess, himself restraining his steeds,
began to consume the Pandava army like fire consuming a heap of cotton.
And while thus slaughtered, O king, by Drona and Bhishma, the Srinjayas
along with the Kekayas took to flight. And so thy troops also, mangled by
Bhima and Arjuna, became deprived of their senses as they stood, like a
beautiful female in her pride. And in that conflict destructive of heroes
great was the distress, O Bharata, that befell both thy army and theirs.
And we beheld the wonderful sight, O Bharata, of the troops fighting with
one another regardless of their lives.[403] And the Pandavas and the
Kauravas, O king, in that conflict, fought with one another counteracting
one another’s weapons.”
SECTION LXXVI
Dhritarashtra said, “Our army is possessed of many excellencies,
consisting of diverse forces, its efficiency is great. It is again
arrayed according to the rules of science and, therefore, ought to be
irresistible. It is attached to us exceedingly, and always devoted to us.
It is submissive, and free from the faults of drunkenness and
licentiousness. Its prowess had before been tested. The soldiers are
neither very old nor very young. They are neither lean nor corpulent. Of
active habits, of well-developed and strong frames, they are free from
disease. They are cased in mail and well-equipped with arms. They are
exercised in every kind of weapons. They are skilled in encounters with
swords, with bare arms, and with maces. They are well-exercised in
lances, sabres, and darts, as also in iron clubs, short arrows, javelins
and mallets. They are devoted to all kinds of armed exercises, and are
adepts in mounting upon and descending from the backs of elephants, in
moving forward and stepping back, in smiting effectually, in marching and
retreating. Many a time have they been tested in the management of
elephants and steeds and cars. Having been examined duly they have been
entertained on pay, and not for the sake of lineage, nor from favour nor
from relationship, nor from strength of attachments, nor from connections
of birth and blood. They are all respectable and honest, and their
kinsmen have been well-treated and gratified by us. We have done them
many good offices. They are, besides, all renowned men and endued with
great mental vigour. O son, they are again protected by many foremost of
men endued with great activity, and of famous achievements, resembling
the very Regents of the world and renowned over the whole earth.
Innumerable Kshatriyas, respected throughout the world, and who have of
their own will sided us with their forces and followers also protect
them. Indeed, our army is like the vast ocean filled with the water of
innumerable rivers running from all directions. It abounds with
elephants, and with cars which though destitute of wings, yet resemble
the winged tenants of the air. Vast numbers of combatants constitute the
waters of that ocean, and the steeds and other animals constitute its
terrible waves. Innumerable swords and maces and darts and arrows and
lances constitute the oars (piled on that ocean). Abounding with
standards and ornaments and adorned with cloth inlaid with gold and gems,
the rushing steeds and elephants constitute the winds agitating it into
fury. Our host, therefore, really resembles the vast, shoreless ocean
roaring in rage. And that host is protected by Drona and Bhishma and by
Kritavarman and Kripa and Dussasana, and others headed by Jayadratha. It
is also protected by Bhagadatta and Vikarna, by Drona’s son, and Suvala’s
son, and Valhika and by many other mighty and high-souled heroes of the
world. That our army should yet be slaughtered in battle is due only to
predestined fate, O Sanjaya. Neither men nor highly blessed Rishis of old
ever beheld such preparations (for battle) on earth before. That so large
an army, mustered according to science, and attached (to us) by wealth,
should yet be slaughtered in battle, alas, what can it be but the result
of Destiny? O Sanjaya, all these seem to be unnatural. Indeed Vidura had
often said what was both beneficial and desirable. But my wicked son
Duryodhana would not accept it. I believe that high-souled and
well-knowing person had foreseen all that is now happening and hence the
counsel he gave.[404] Or, O Sanjaya, all these, in all its details, had
been pre-arranged by Him, for that which is ordained by the Creator must
happen as ordained and cannot be otherwise.”
SECTION LXXVII
Sanjaya said, “Thou hast, O king, in consequence of thy own fault, been
overtaken by this calamity. O bull of Bharata’s race, the faults which
thou, O monarch, hadst seen in that unrighteous course of conduct
(towards the Pandavas), were not seen by Duryodhana. It was through thy
fault, O king, that the match at dice had taken place. And it is through
thy fault that this battle hath taken place with the Pandavas. Having
committed a sin, do thou, therefore, reap the fruit of that sin of thine.
One reapeth the fruit of acts perpetrated by one’s own self. Do thou,
therefore, O king, reap the fruit of thy own acts both here and
hereafter. Therefore, O monarch, though overtaken by this calamity, be
calm still, and listen, O sire, to the (account of the) battle as I
recite it.
“The heroic Bhimasena, having with his sharp shafts broken thy mighty
array, then came upon all the younger brothers of Duryodhana. The mighty
Bhima, beholding Dussasana and Durvisaha and Dussaha and Durmada and
Jaya, and Jayasena and Vikarna and Chitrasena and Sudarsana, and
Charuchitra and Suvarman and Duskarna and Karna, and many other mighty
car-warriors, excited with rage, of the Dhartarashtra host near enough to
himself, penetrated into (thy) mighty array that was protected by Bhishma
in that battle. Then, beholding him in their midst, all those warriors
said, ‘Ye kings, let us take this one’s life’!--Thereupon that son of
Pritha was surrounded by those cousins of his who were firmly resolved
(to take his life). And Bhima then resembled Surya himself of fierce
splendour surrounded by the mighty planets of evil nature, at the time of
the universal destruction. And although the son of Pandu was there in the
very midst of the (Kaurava) array, yet fear entered not his heart, as it
did not that of Indra while surrounded by the Danavas in the fierce
battle of old between the celestials and the Asuras. Then thousands of
car-warriors armed with all weapons and fully prepared for battle
overwhelmed his single self with terrible shafts. Thereupon the heroic
Bhima, disregarding the sons of Dhritarashtra, slew in that conflict many
foremost warriors (of the Kaurava army) fighting from cars or upon the
back of elephants and steeds. And ascertaining the purpose harboured by
those cousins of his who were bent upon his destruction, the mighty Bhima
set his heart upon slaying them all. Then leaving his car and taking up
his mace, the son of Pandu began to smite that very sea of Dhartarashtra
troops.
“Then when Bhimasena thus penetrated the Dhartarashtra host,
Dhrishtadyumna the son of Prishata, forsaking Drona (with whom he had
been engaged), quickly proceeded to the spot where Suvala’s son was
stationed. That bull among men, battling countless warriors of thy army,
came upon the empty car of Bhimasena in that battle. And beholding in
that conflict Visoka, the charioteer of Bhimasena, Dhrishtadyumna, O
king, became exceedingly cheerless and almost deprived of his senses.
With voice choked in tears, and sighing as he spoke, he asked Visoka, in
grief, saying, ‘Where is Bhima who is dear to me as my life itself?’
Visoka then, joining his hands, replied unto Dhrishtadyumna saying, ‘The
mighty son of Pandu, endued with great strength, ordering me to wait for
him here, hath alone penetrated into the Dhartarashtra host that
resembleth the very ocean. That tiger among men very cheerfully said unto
me these words--“Wait for me, O charioteer, restraining the steeds for a
short space of time, that is, till I slay those that are bent upon my
destruction.”--Beholding then the mighty Bhima rushing mace in hand, all
our troops (that supported him) became filled with delight. Then in this
fierce and terrible battle, O prince, thy friend, breaking the mighty
array (of the foe), hath penetrated into it.’ Hearing these words of
Visoka, Prishata’s son Dhrishtadyumna, endued with great strength, said
unto the charioteer these words on the field of battle. ‘What need have I
today of life itself, if forgetting my affection for the Pandavas, I
forsake Bhima in battle? If I return today without Bhima, what will the
Kshatriyas say of me? What will they say of me when they will learn that
while I was on the field Bhima penetrated alone into the hostile array
making a single opening in it? The gods with Indra at their head visit
him with evil who, forsaking his comrades in battle, returneth home
unhurt! The mighty Bhima again is my friend and kinsman. He is devoted to
me, and I also am devoted to that slayer of foes. Therefore, I will go
thither, whither Bhima hath gone. Behold me slaying the foe like Vasava
slaying the Danavas.’ Having said this, the heroic Dhrishtadyumna, O
Bharata, proceeded through the midst of the foe, along the tracks opened
by Bhimasena and marked by elephants crushed with his mace. He then
obtained sight of Bhimasena consuming the hostile ranks or felling
Kshatriya warriors like the tempest devastating rows of trees. And
car-warriors and horsemen and foot-soldiers and tuskers, while thus
slaughtered by him, uttered loud cries of woe. And cries of ah and alas
arose from thy troops, O sire, while they were slaughtered by the
victorious Bhima accomplished in all modes of warfare. Then the Kaurava
warriors all accomplished in arms, surrounding Vrikodara on all sides,
fearlessly poured upon him their arrowy showers at the same time. Then
the mighty son of Prishata, beholding that foremost of all wielders of
weapons, that celebrated hero, viz., the son of Pandu, thus attacked on
all sides by fierce ranks of foes in close array, mangled with shafts,
treading the field on foot, and vomiting the poison of his wrath, mace in
hand and looking like the Destroyer himself at the hour of the universal
dissolution, quickly approached him and comforted him by his presence.
And taking him upon his car, and plucking the arrows off from all his
limbs, and embracing him warmly, the high-souled son of Prishata
comforted Bhimasena in the very midst of the foe. Then thy son, in that
terrible conflict, quickly coming up to his brothers, said unto them,
‘This son of Drupada of wicked soul, is now united with Bhimasena. Let us
all approach him together for slaying him. Let not the foe seek our ranks
(for battle).’ Hearing these words, the Dhartarashtras, thus urged on by
the command of their eldest brother and unable to put up (with the foe),
quickly rushed, with upraised weapons, for slaying Dhrishtadyumna like
fierce comets at the hour of the universal dissolution. Taking up their
beautiful bows, those heroes, making the very earth shiver with the twang
of their bowstring and the rattle of their car-wheels, showered shafts on
Drupada’s son, like the clouds covering the mountain-breast with torrents
of rain. But that hero conversant with all modes of warfare, though thus
struck with sharp arrows in that battle, did not waver. On the other
hand, that mighty car-warrior, the youthful son of Drupada, beholding
those heroic sons of thine staying before him in battle and exerting
themselves to their utmost being desirous of slaying them applied that
fierce weapon called Pramohana and engaged with thy sons, O king, like
Indra with the Danavas in battle. Then those heroic warriors were
deprived of their senses, their minds and strength afflicted by the
Pramohana weapon. And the Kauravas fled away in all directions, with
their steeds and elephants and cars, beholding those sons of thine
deprived of their senses in a swoon like those whose hours had come. And
at that time Drona, the foremost of all wielders of weapons, approaching
Drupada, pierced him with three fierce shafts. And that monarch then, O
king, viz., Drupada, deeply pierced by Drona, left the battle, O Bharata,
remembering his former hostility (with Bharadwaja’s son). Thereupon Drona
endued with great prowess having thus vanquished Drupada, blew his conch.
And hearing the blare of his conch, all the Somakas were struck with
fear. Then Drona, possessed of great energy, that foremost of all
wielders of weapons, heard of thy sons being deprived of their senses in
battle with the Pramohana weapon. Then the son of Bharadwaja, desirous of
rescuing the princes, speedily left that part of the field where he was
and proceeded to the place where thy sons were. And that mighty bowman
viz., Bharadwaja’s son of great prowess, there beheld Dhrishtadyumna and
Bhima careering through the field in that dreadful conflict. And that
mighty car-warrior beheld thy sons deprived of their senses. Taking up
then the weapon called Prajna, he neutralised the Pramohana weapon (that
Dhrishtadyumna had shot). Then thy sons those mighty car-warriors, when
their senses returned, once more proceeded to battle with Bhima and
Prishata’s son. Then Yudhishthira, addressing his own troops said, ‘Let
twelve brave car-warriors cased in mail and headed by Subhadra’s son,
follow, to the utmost of their might, the track of Bhima and Prishata’s
son in battle. Let intelligence be had (of those two warriors). My heart
is very uneasy.’ Thus ordered by the king, those heroes possessed of
great prowess in battle and proud of their manliness, saying ‘Yes,’ all
proceeded forward when the sun had reached the meridian. And those
chastisers of foes then, viz., the Kaikeyas and the sons of Draupadi, and
Dhrishtaketu of great prowess, supported by a large force and with
Abhimanyu at their head, and disposing themselves in the array called
Suchimukha,[405] penetrated into that car-division of the Dhartarashtras
in battle. And thy troops, O king, struck with the fear of Bhimasena and
deprived of their senses by Dhrishtadyumna, were unable to resist (the
rush of) those mighty bowmen headed by Abhimanyu. And they were quite
helpless, like a lady in the streets. And those mighty bowmen with
standards variegated with gold cutting through (the Kaurava ranks),
proceeded with great speed for rescuing Dhrishtadyumna and Vrikodara. And
the latter, beholding those mighty bowmen headed by Abhimanyu, became
filled with delight and continued to smite down thy ranks. And the heroic
prince of Panchala, viz., the son of Prishata, seeing meanwhile his
preceptor advancing towards him with great speed, no longer wished to
compass the death of thy sons. Causing Vrikodara then to be taken up on
the car of the king of the Kaikeyas, he rushed in great wrath against
Drona accomplished in arrow and all weapons. And that slayer of foes,
viz., the valiant son of Bharadwaja, excited with rage, cut off with a
broad-headed shaft the bow of Prishata’s son who was rushing towards him
with impetuosity. And remembering the bread he had eaten of his master
and desirous of doing good to Duryodhana, he also sped hundreds of shafts
after Prishata’s son. Then that slayer of hostile heroes, viz., the son
of Prishata, taking up another bow, pierced Drona with seventy shafts
whetted on stone and furnished with wings of gold. Then that grinder of
foes, viz., Drona, once more cut off his bow, and despatched his four
steeds to Yama’s abode with four excellent arrows, and also slew his
charioteer, O Bharata, with a broad-headed shaft. Then that mighty
car-warrior of strong arms, viz., Dhrishtadyumna, quickly descending from
that car whose steeds had been slain, ascended the great car of
Abhimanyu. Then Drona caused the Pandava army consisting of cars,
elephants, and steeds, to tremble, in the very sight of Bhimasena and the
intelligent son of Prishata. Beholding then that army thus broken by
Drona of immeasurable energy, all those mighty car-warriors were
incapable of checking its flight. And that army, thus slaughtered by
Drona with his sharp shafts, began to move in eddies there, like the
agitated sea. And beholding the (Pandava) army in that condition, thy
troops were filled with delight. And seeing the preceptor excited with
rage and thus consuming the ranks of the foe, all thy warriors, O
Bharata, set up loud shouts and uttered exclamations in praise of Drona.”
SECTION LXXVIII
Sanjaya said, “Then king Duryodhana, regaining his senses, once more
began to resist Bhima with showers of arrows. And once more those mighty
car-warriors viz., thy sons, united together, began to fight valiantly
with Bhimasena. And Bhimasena also of mighty arms during that battle,
having got his car, ascended it and proceeded to the spot where thy sons
were. And taking up a strong and very tough bow adorned with gold and
capable of taking the lives of foes he pierced thy sons in that conflict,
with his shafts. Then king Duryodhana struck the mighty Bhimasena at the
very vitals with a long shaft of exceeding sharpness. Then that mighty
bowman, pierced thus deeply by thy son, bow in hand, forcibly drawing his
own with eyes red in wrath, struck Duryodhana in his two arms and the
breast with three shafts. But struck thus, O king, he moved not, like a
prince of mountains. Beholding then those two heroes excited with rage
and smiting each other, the younger brothers of Duryodhana, all of whom
were heroes prepared to lay down their lives, remembering their
previously formed scheme of afflicting Vrikodara of terrible deeds, set
about firmly resolved, for smiting him down. And as they fell upon him in
battle, Bhimasena of great strength rushed against them, O king, like an
elephant rushing against an attacking compeer. Excited with fury and
endued with great energy, that celebrated hero then, O king, afflicted
thy son Chitrasena with a long arrow. And as regards thy other sons, that
descendant of Bharata smote them all in that battle, with diverse kinds
of shafts furnished with wings of gold and endued with great impetus.
Then king Yudhishthira the just, disposing all his own divisions properly
despatched twelve mighty car-warriors including Abhimanyu and others to
follow Bhimasena behind. Those, O king, all proceeded against those
mighty car-warriors, viz., thy sons. Beholding those heroes on their
cars, resembling the Sun himself or the fire in splendour--those great
bowmen of blazing effulgence and superb beauty, looking resplendent in
that dreadful conflict with ornaments of gold,--thy mighty sons abandoned
Bhima (with whom they had been fighting). The sons of Kunti, however,
could not bear the sight of their abandoning the conflict alive.”
SECTION LXXIX
Sanjaya said, “Then Abhimanyu, accompanied by Bhimasena pursuing thy
sons, afflicted them all. Then the mighty car-warriors of thy army,
including Duryodhana and others, beholding Abhimanyu and Bhimasena united
with Prishata’s son in the midst of the (Kauravas) troops, took up their
bows, and borne by their fleet steeds rushed to the spot where those
warriors were. And on that afternoon, O king, a dreadful conflict took
place between the mighty combatants of thy army and those of the foe, O
Bharata. And Abhimanyu, having, in that fierce battle, slain the steeds
of Vikarna, pierced the latter with five and twenty small arrows. Then
that mighty car-warrior, Vikarna, abandoning that car whose steeds had
been slain, mounted on the resplendent car, O king, of Chitrasena. Then
thus stationed on the same car, viz., those two brothers of Kuru’s race,
the son of Arjuna covered, O Bharata, with showers of arrows. Then
Durjaya and Vikarna pierced Abhimanyu with five shafts made wholly of
iron. Abhimanyu however, shook not in the least but stood firm like the
mountain Meru. Dussasana in that battle, O sire, fought with the five
Kekaya brothers. All these, O great king, seemed exceedingly wonderful.
The sons of Draupadi, excited with rage, resisted Duryodhana in that
battle. And each of them, O king, pierced thy son with three shafts. Thy
son also, invincible in battle, pierced each of the sons of Draupadi, O
monarch, with sharp shafts. And pierced by them (in return) and bathed in
blood, he shone like a hill with rillets of water mixed with red chalk
(gliding down its breast). And the mighty Bhishma also, in that battle, O
king, afflicted the Pandava army like a herdsman belabouring his herd.
Then, O monarch, the twang of Gandiva was heard, of Partha, who was
engaged in slaughtering the foe on the right of the army.
“And in that part of the field headless trunks stood up by thousands,
amongst the troops, O Bharata, of both the Kauravas and the Pandavas. And
the field of battle resembled an ocean whose water was blood, and whose
eddies were the shafts (shot by the combatants). And the elephants
constituted the islands of that ocean, and the steeds its waves. And cars
constituted the boats by which brave men crossed it. And many brave
combatants, with arms cut off, divested of armour, and hideously
mutilated, were seen lying there in hundreds and thousands. And with the
bodies of infuriate elephants deprived of life and bathed in blood, the
field of battle. O Bharata, looked as if strewn with hills. And the
wonderful sight we saw there, O Bharata, was that neither in their army
nor in thine was a single person that was unwilling to fight. And thus, O
monarch, did those brave warriors, of both thy army and the Pandavas,
fight, seeking glory and desirous of victory.”
SECTION LXXX
Sanjaya said, “Then when the sun assumed a red hue, king Duryodhana,
desirous of battle, rushed towards Bhima from desire of slaying him.
Beholding that heroic warrior cherishing deep animosity (thus) coming
towards him, Bhimasena, excited with great wrath, said these
words,--‘That hour hath come which I have desired for so many years. I
will slay thee to-day if thou dost not abandon the battle. Slaying thee I
shall today dispel the sorrows of Kunti as also of Draupadi and the woes
that were ours during our exile in the woods. Filled with pride, thou
hadst formerly humiliated the sons of Pandu. Behold, O son of Gandhari,
the dire fruit of that sinful behaviour. Following the counsels of Karna
as also of Suvala’s son, and recking the Pandavas little, thou hadst
formerly behaved towards them as thou hadst hinted. Thou hadst also
disregarded Krishna who begged thee (for peace). With a joyous heart
didst thou despatch Uluka (to us) with thy messages. For all these, I
shall slay thee to-day with all thy kinsmen, and thus avenge all those
offences of thine of former days.’ Having said these words, Bhima bending
his bow and stretching it repeatedly, and taking up a number of terrible
shafts whose effulgence resembled that of the lightning itself, and
filled with wrath, quickly sped six and thirty of them at Duryodhana. And
those shafts resembled the flames of a blazing fire, and coursed straight
with the force of the thunder-bolt. And then he pierced Duryodhana’s bow
with two shafts, and his charioteer with two. And with four shafts he
despatched Duryodhana’s (four) steeds to the regions of Yama. And that
grinder of foes then, with two shafts shot with great force, cut off in
that battle the king’s umbrella from his excellent car. And with three
other shafts he cut off his handsome and blazing standard. And having cut
it off, he uttered a loud shout in the very sight of thy son. And that
beautiful standard of the latter, decked with diverse gems, suddenly fell
down on the earth from his car like a flash of lightning from the clouds.
And all the kings beheld that beautiful standard of the Kuru king,
bearing the device of an elephant, decked with gems, and blazing like the
sun, fell down cut off (by Bhimasena). And that mighty car-warrior, viz.,
Bhima, then pierced Duryodhana in that battle, smiling the while, with
ten shafts like a guide piercing a mighty elephant with the hook. Then
that foremost of car-warriors, viz., the mighty king of the Sindhus,
supported by many brave warriors, placed himself on the flank of
Duryodhana. And then that great car-warrior, viz., Kripa, O king, caused
the vindictive Duryodhana, that son of Kuru’s race, of immeasurable
energy, to mount on his own car. Then king Duryodhana, deeply pierced by
Bhimasena and feeling great pain, sat down on the terrace of that car.
Then Jayadratha, desirous of slaying Bhima, surrounded him on all sides
with several thousands of cars. Then, O king, Dhrishtaketu and Abhimanyu
of great energy, and the Kekayas, and the sons of Draupadi, all
encountered thy sons. And the high-souled Abhimanyu smote them all,
piercing each with five straight shafts, resembling the bolts of heaven
or Death’s selves, shot from his excellent bow. Thereupon, all of them,
unable to bear it (coolly), showered on that foremost of car-warriors,
viz., the son of Subhadra, a perfect down-pour of sharp shafts like
rain-charged clouds pouring rain on the breast of the mountains of Meru.
But Abhimanyu, that invisible warrior accomplished in arms, thus
afflicted by them in battle, caused all thy sons, O king, to tremble like
the wielder of the thunder-bolt causing the mighty Asuras to tremble in
the battle between the celestials and the latter. Then that foremost of
car-warriors, O Bharata, shot fourteen broad-headed shafts, fierce and
looking like snakes of virulent poison, at Vikarna. Endued with great
prowess and as if dancing in that battle, he felled with those shafts the
standard of Vikarna from his car and slew also his charioteer and steeds.
Then that mighty car-warrior, the son of Subhadra, again sped at Vikarna
many other arrows that were well-tempered, straight-going, and capable of
penetrating every armour. And those arrows furnished with feathers of the
kanka bird, coming at Vikarna and passing through his body, entered the
earth, like hissing snakes. And those arrows, with wings and points
decked with gold, bathed in Vikarna’s blood, seemed to vomit blood on the
earth. Beholding Vikarna thus pierced, his other uterine brothers rushed,
in that battle, against those car-warriors headed by Subhadra’s son. And
when these invincible warriors upon their (own) cars came upon those
combatants (of the Pandava army) resplendent like so many suns and
staying on their cars both began to pierce one another. And Durmukha,
having pierced Srutakarman with five shafts, cut off the latter’s
standard with a single shaft and then pierced his charioteer with seven.
And advancing closer, he slew with half a dozen shafts his foe’s steeds,
fleet as the wind and cased in golden armour, and then felled his
charioteer. Srutakarman, however, staying on that car of his, the steeds
of which had been slain, hurled in great wrath a dart blazing like a
fierce meteor. That dart, blazing with effulgence, passing through the
renowned Durmukha’s hard coat of mail, penetrated into the earth.
Meanwhile the mighty Sutasoma beholding Srutakarman deprived of his car,
caused him to mount upon his own car in the very sight of all the troops.
The heroic Srutakirti rushed against thy son Jayatsena in that battle,
desirous, O king, of slaying that renowned warrior. Then thy son
Jayatsena, O king, with a sharp arrow having a horse-shoe head, smiling
the while, cut off the bow of the high-souled Srutakirti as the latter
came along stretching it in his hands. Then Satanika, beholding his
uterine brother’s bow cut off, endued as he was with great valour,
quickly came at that spot repeatedly roaring like a lion. And Satanika,
drawing his bow in that battle with great force, speedily pierced
Jayatsena with ten shafts, and uttered a loud shout like an infuriate
elephant. And with another arrow of sharp point and capable of
penetrating every armour, Satanika deeply pierced Jayatsena in the chest.
Just at that time, Dushkarna who was near his brother (Jayatsena)
infuriate with anger, cut off Satanika’s bow and arrow. Then the mighty
Satanika taking up another excellent bow capable of bearing a great
strain, aimed many sharp shafts. And addressing Dushkarna in the presence
of his brother (Jayatsena), saying--‘Wait’, ‘Wait’,--he sped at him those
sharp and blazing shafts resembling so many snakes. And then he speedily
cut off Dushkarna’s bow with one arrow, and slew his charioteer, O sire,
with two, and then pierced Dushkarna himself with seven arrows. And that
spotless warrior then with a dozen sharp shafts slew all the steeds of
Dushkarna that were fleet as the mind and of variegated hue. And then
with another broad-headed arrow, well-aimed and capable of coursing
swiftly, Satanika, excited with great wrath deeply pierced Dushkarna in
the chest. And thereupon the latter fell down on the earth like a tree
struck with lightning. Beholding Dushkarna slain, five mighty
car-warriors, O king, surrounded Satanika on all sides, from desire of
slaying him. And they struck the renowned Satanika with showers of
arrows. Then the five Kekaya brothers, excited with wrath, approached
(Satanika for rescuing him). Beholding the latter coming upon them, thy
sons--those mighty car-warriors,--rushed towards them like elephants
rushing against mighty elephants. (These amongst thy sons, viz.,)
Durmukha and Durjaya and the youthful Durmarshana and Satrunjaya and
Satrusha, all renowned warriors, excited with rage, proceeded, O king,
against the (five) Kekaya brothers. On their cars that resembled
(fortified) towns, unto which were yoked steeds decked with ornaments,
and which were graced with beautiful standards of variegated hue, those
heroes wielding excellent bows and cased in beautiful coats of mail and
owning excellent standards, entered the hostile army like lions entering
one forest from another. Smiting one another, fierce and terrific was the
battle that ensued between them and the foe, in which cars and elephants
got entangled with one another. Cherishing feelings of hostility towards
one another, the terrible battle in which they took part lasted for a
short space of time about sunset, increasing the population of Yama’s
kingdom. And car-warriors and horsemen by thousands were strewn over the
field. And Bhishma the son of Santanu excited with wrath, began to
slaughter the troops of the high-souled Pandavas with his straight
shafts. And with his arrows he began to despatch the combatants of the
Panchalas to the domains of Yama. And the grandsire, having thus broken
the ranks of the Pandavas at last withdrew his troops and retired, O
king, to his encampment. And king Yudhishthira also, beholding both
Dhrishtadyumna and Vrikodara, smelt their heads, and filled with joy,
retired to his tents.”
SECTION LXXXI
Sanjaya said, “Then those heroes, O king, who cherished feelings of
hostility towards one another, retired to their tents, their persons
covered with blood. Having rested for a while agreeably to rule, and
praising one another (for the feats of the day), they were again seen
clad in mail, desirous of battle. Then thy son, O king, overwhelmed with
anxiety and covered with blood trickling down (from his wounds), asked
the grandsire, saying,[406] ‘Our troops are fierce and terrible and carry
innumerable standards. They are, again, arrayed properly. Yet the brave
and mighty car-warriors of the Pandavas, having penetrated (into our
array) and afflicted and slaughtered (our troops), escaped unhurt.[407]
Confounding us all, they have won great fame in battle. Bhima again,
having penetrated into our Makara array which was strong as the
thunder-bolt, afflicted me with his terrible shafts each resembling the
rod of Death. Beholding him excited with wrath, O king, I was deprived of
my senses. Even now I cannot regain my peace of mind. Through thy grace,
O thou that art firm in truth, I desire to obtain victory and slay the
sons of Pandu.’ Thus addressed by him, the high-souled son of Ganga, that
foremost of all wielders of weapons, endued with great mental energy,
understanding that Duryodhana was possessed by grief replied unto him,
laughing the while though cheerless, saying,[408] ‘Penetrating into
(their) army with the utmost exertions and with my whole soul, O prince,
I wish to give thee victory and joy. For thy sake I do not at all
dissemble. They that have become the allies of the Pandavas in this
battle are fierce and numerous. Mighty car-warriors of great renown, they
are exceedingly brave and accomplished in arms. Incapable of being
fatigued, they vomit forth their wrath. Cherishing feelings of animosity
towards thee, and swelling with prowess, they are not capable of being
defeated easily. I will, however, O king, contend against those heroes
with my whole soul and throwing away my very life. For thy sake, in
battle, O thou of great glory, my life itself shall today be recklessly
exposed. For thy sake I would consume all the worlds with the celestials
and the Daityas, let alone thy foes here. I will, O king, fight with
those Pandavas, and do all that is agreeable to thee.’ Hearing these
words, Duryodhana became inspired with great confidence and his heart was
filled with delight. And cheerfully he ordered all the troops, and all
the kings, (in his army) saying, Advance. And at that command, O king,
his army consisting of cars, steeds, foot-soldiers, and elephants, began
to advance. And that large force. O king, armed with diverse kinds of
weapons, was exceedingly cheerful. And that army of thine, O monarch,
consisting of elephants, steeds, and foot-soldiers, on the field of
battle, looked exceedingly beautiful. And huge tuskers, stationed in
large bodies, and skilfully urged, looked resplendent on the field all
around. And many royal combatants accomplished in diverse weapons were
seen in the midst of thy troops. And the dust, red as the morning sun,
raised by those cars and foot-soldiers and elephants and steeds in large
bodies as they were duly moved over the field, looked beautiful,
shrouding the rays of the sun. And the many-coloured banners stationed on
cars and elephants, waving in the air and moving along the welkin, looked
beautiful like flashes of lightning amid the clouds. And loud and fierce
was the uproar made by the twang of the bows stretched by the kings,
resembling the roar of the ocean while churned in the Krita age by the
gods and the great Asuras. And that army of thy sons, looking so proud,
consisting of (combatants of) diverse hues and shapes, shouting so
fiercely, and capable of slaying hostile warriors, then looked like those
masses of clouds that appear at the end of the Yuga.[409]”
SECTION LXXXII
Sanjaya said, “O chief of the Bharatas, Ganga’s son, once more addressing
thy son who was plunged in thought, told him these delightful words,
‘Myself and Drona and Salya and Kritavarman of Satwata’s race, and
Aswatthaman and Vikarna and Bhagadatta and Suvala’s son and Vinda and
Anuvinda of Avanti, and Valhika with the Valhikas,[410] and the mighty
king of the Trigartas and the invincible ruler of the Magadhas,
Vrihadvala the king of the Kosalas, and Chitrasena and Vivinsati and
many thousands of car-warriors graced with tall standards, a large number
of country-born steeds well-mounted with excellent horse-soldiers and
many infuriate elephants of large size with temporal juice issuing from
their mouths and cheeks, and many brave foot-soldiers armed with diverse
weapons and born in diverse realms, are all prepared to do battle for thy
sake.[411] These, and many others ready for thy sake to lay down their
lives, are, as I think, competent to vanquish the very gods in battle. I
should, however, always tell thee, O king, what is for thy good. The
Pandavas are incapable of being vanquished by the very gods with Vasava.
They have Vasudeva for their ally and are equal to Mahendra himself in
prowess. As regards myself, I shall, however, always do thy bidding.
Either I shall vanquish the Pandavas in battle or they will vanquish me.’
Having said these words, the grandsire gave him an excellent herb of
great efficacy for healing his wounds. And therewith thy son was cured of
his wounds. Then at dawn when the sky was clear, the valiant Bhishma,
that foremost of men well-versed in all kinds of array, himself disposed
his troops in that array called Mandala bristling with weapons. And it
abounded with foremost of warriors and with tuskers and foot-soldiers.
And it was surrounded on all sides with many thousands of cars, and with
large bodies of horsemen armed with swords and lances. Near unto every
elephant were placed seven cars, and near unto every car were placed
seven horsemen. And behind every horseman were placed seven bowmen, and
behind every bowman were seven combatants with shields. And thus, O king,
thy army, arrayed by mighty car-warriors, stood for fierce battle,
protected by Bhishma. And ten thousand horses, and as many elephants, and
ten thousand cars, and thy sons, all equipped in mail, viz., the heroic
Chitrasena and others, protected the grandsire. And it was seen that
Bhishma was protected by those brave warriors, and those princes
themselves of great strength, accoutred in mail, were (in their turn)
protected by him. And Duryodhana accoutred in mail sat upon his car on
the field, and possessed of every grace, looked resplendent like Sakra
himself in heaven. Then, O Bharata, loud were the shouts uttered by thy
sons and deafening the clatter of cars and the uproar of musical
instruments. That mighty and impenetrable array of those slayer of foes,
viz., the Dhartarashtras (in the form called) Mandala, (thus) arrayed by
Bhishma, began to proceed, facing the west. Incapable of being defeated
by enemies, it looked beautiful in every point. Beholding then the array
called Mandala that was exceedingly fierce, king Yudhishthira himself
disposed his troops in the array called Vajra. And when the divisions
were thus arrayed, car-warriors and horsemen, stationed in their proper
places, uttered leonine shouts. Accompanied by their respective forces,
the brave warriors of both armies, well versed in smiting, and longing
for battle, proceeded, desirous of breaking each other’s array. And
Bharadwaja’s son proceeded against the king of the Matsyas, and his son
(Aswatthaman) against Sikhandin. And king Duryodhana himself rushed
against the son of Prishata. And Nakula and Sahadeva went forth against
the king of the Madras. And Vinda and Anuvinda of Avanti proceeded
against Iravat. And many kings together battled with Dhananjaya. And
Bhimasena, exerting himself well, opposed the son of Hridika in battle.
And possessed of great prowess, (Abhimanyu) the son of Arjuna, fought in
battle, O king, against thy sons Chitrasena and Vikarna, and Durmarshana.
And Hidimva’s son, that prince of the Rakshasas, rushed against that
mighty bowman, the ruler of the Pragjyotishas, like one infuriate
elephant against another. And the Rakshasa Alamvusha, O king, excited
with wrath, rushed in battle against the invincible Satyaki in the midst
of his followers. And Bhurisravas, exerting himself greatly, fought
against Dhrishtaketu. And Yudhishthira, the son of Dharma, proceeded
against king Srutayush. And Chekitana in that battle fought against
Kripa. And others (among the Kuru warriors), exerting themselves
powerfully, proceeded against that mighty car-warrior Bhima. And
thousands of (other) kings surrounded Dhananjaya, with darts, lances,
arrows, maces, and spiked clubs in their hands. Then Arjuna, excited with
great wrath, addressing him of Vrishni’s race, said, ‘Behold, O Madhava,
the Dhartarashtra troops in battle, arrayed by the high-souled son of
Ganga, acquainted with every kind of array. Behold, O Madhava, those
brave warriors, countless in number, and desirous of battle (with me).
Behold, O Kesava, the ruler of the Trigartas with his brothers.[412] This
very day I shall slay them all, O Janardana, before thy eyes,--them, that
is, O foremost of the Yadus, who, longing for battle (with me), are on
the field.’ Having said these words, the son of Kunti, rubbing his
bowstring, showered his arrows on that multitude of kings. And those
great bowmen also, poured on him thick showers of arrows, like clouds
that fill a lake with torrents of rain in the rainy season. And loud
shouts were heard in thy army, O monarch, when in that great battle the
two Krishnas were seen covered with thick showers of arrows. And the
gods, the celestial Rishis, and the Gandharvas with the Uragas, beholding
the two Krishnas in that state, were filled with great wonder. Then
Arjuna, O king, excited with wrath, invoked the Aindra weapon. And then
the prowess we beheld of Vijaya seemed to be highly wonderful insomuch
that those showers of weapons shot by his foes were checked by his
myriads of arrows. And there among those thousands of kings and steeds
and elephants, was none, O king, that was not wounded. And others, O
sire, the son of Pritha pierced, each with two or three arrows. And while
being thus struck by Pritha, they sought the protection of Bhishma, the
son of Santanu. But Bhishma then became the rescuer of those warriors who
were like men sinking in the fathomless deep. And in consequence of those
warriors thus flying away and mixing with thy troops, thy broken ranks, O
king, were agitated like the vast deep with a tempest.”
SECTION LXXXIII
Sanjaya said, “And when the battle was thus raging and after Susarman had
ceased fighting, and the (other) heroic warriors (of the Kuru army) had
been routed by the high-souled son of Pandu; after, indeed, thy army,
resembling the very ocean, had become quickly agitated and the son of
Ganga had speedily proceeded against the car of Vijaya, king Duryodhana,
beholding the prowess of Partha in battle, quickly proceeded towards
those kings, and addressing them as also the heroic and mighty Susarman
stationed in their van, said in their midst these words, gladdening them
all, ‘This Bhishma, the son of Santanu, this foremost one among the
Kurus, reckless of his very life, is desirous of fighting with his whole
soul against Dhananjaya. Exerting your best, ye all, united together, and
accompanied by your troops, protect in battle the grandsire, of Bharata’s
race, who is proceeding against the hostile army.’ Saying, ‘Yes,’ all
those divisions, belonging to those kings, O monarch, proceeded,
following the grandsire. Then the mighty Bhishma, the son of Santanu,
(thus rushing to battle), speedily came upon Arjuna of Bharata’s race who
also had been coming towards him, on his exceedingly resplendent and
large car unto which were yoked white steeds and upon which was set up
his standard bearing the fierce ape, and whose rattle resembled the deep
roll of the clouds. And thy entire army, beholding the diadem-decked
Dhananjaya, thus coming to battle, uttered, from fear, many loud
exclamations. And beholding Krishna, reins in hand, and looking like the
mid-day sun in splendour, thy troops could not gaze at him. And so also
the Pandavas were incapable of looking at Santanu’s son Bhishma of white
steeds and white bow and resembling the planet Sukra risen in the
firmament. And the latter was surrounded on all sides by the high-souled
warriors of the Trigartas headed by their king with his brothers and
sons, and by many other mighty car-warriors.
“Meanwhile, Bharadwaja’s son pierced with his winged arrows the king of
the Matsyas in battle. And in that combat he cut off the latter’s
standard with one shaft, and his bow also with another. Then Virata, the
commander of a large division, leaving aside that bow thus cut off,
quickly took up another that was strong and capable of bearing a great
strain. And he also took up a number of blazing arrows that resembled
snakes of virulent poison. And he pierced Drona in return with three (of
these) and his (four) steeds with four. And then he pierced Drona’s
standard with one arrow, and his charioteer with five. And he also
pierced Drona’s bow with one arrow, and (at all this) that bull among
Brahmanas became highly angry. Then Drona slew Virata’s steeds with eight
straight shafts, and then his charioteer, O chief of the Bharatas, with
one shaft. His charioteer having been slain, Virata jumped down from his
car whose steeds also had been killed. And then that foremost of
car-warriors speedily mounted upon the car of (his son) Sankha. Then sire
and son, staying on the same car, began with great might to resist the
son of Bharadwaja with a thick shower of arrows. Then the mighty son of
Bharadwaja, excited with wrath, quickly shot at Sankha in that encounter,
an arrow resembling a snake of virulent poison. And that arrow, piercing
through Sankha’s breast and drinking his blood, fell upon the earth, wet
and smeared with gore. Struck with that arrow of Bharadwaja’s son, Sankha
speedily fell down from his car, his bow and arrows loosened from his
grasp in the very presence of his sire. And beholding his son slain,
Virata fled from fear, avoiding Drona in battle, who resembled Death’s
self with gaping mouth. The son of Bharadwaja then, without losing a
moment, checked the mighty host of the Pandavas resisting combatants by
hundreds and thousands.
“Sikhandin also, O king, getting at Drona’s son in that battle, struck
the latter between his brows with three swiftly coursing shafts. And that
tiger among men, viz., Aswatthaman, pierced with those shafts looked
beautiful like the mountain Meru with its three tall golden crests. Then,
O king, Aswatthaman excited with rage, and within half the time taken up
by a wink of the eye, overthrew in that battle Sikhandin’s charioteer and
standard and steeds and weapons, covering them with myriads of shafts.
Then that foremost of car-warriors, viz., Sikhandin, that scorcher of
foes, jumping down from that car whose steeds had been slain, and taking
up a sharp and polished scimitar and a shield, excited with rage, moved
on the field with great activity like a hawk. And while moving with great
activity, O king, on the field sword in hand, the son of Drona failed to
find an opportunity (for striking him). And all this seemed highly
wonderful. And then, O bull of Bharata’s race, the highly wrathful son of
Drona sent after Sikhandin in that battle many thousands of shafts. But
Sikhandin, that foremost of mighty men, with his sharp sword cut that
fierce shower of arrows coming towards him. Then the son of Drona cut
into pieces that resplendent and beautiful shield decked with a hundred
moons and then that sword also of Sikhandin. And he pierced the latter’s
person also, O king, with a large number of winged arrows. Then
Sikhandin, whirling the fragment (in his hand) of that sword of his which
had been cut off by Aswatthaman with his arrows and which resembled a
blazing snake, quickly hurled it at him. The son of Drona however,
displaying in that battle the lightness of his arms, cut off that (broken
blade) coming impetuously towards him and resembling in splendour the
fire that blazeth forth at the end of the Yuga. And he pierced Sikhandin
himself with innumerable arrows made of iron. Then Sikhandin, O King,
exceedingly afflicted with those whetted arrows, speedily mounted on the
car of (Satyaki) that high-souled scion of Madhu’s race. Then Satyaki,
excited with rage, pierced in that battle, with his terrible shafts the
cruel Rakshasa Alamvusha on all sides. That prince of Rakshasas then, O
Bharata, cut off in that combat Satyaki’s bow with a crescent-shaped
arrow and pierced Satyaki also with many shafts. And creating by his
Rakshasa powers an illusion, he covered Satyaki with showers of arrows.
But wonderful was the prowess that we then beheld of the grandson of
Sini, inasmuch as struck with those whetted shafts he betrayed no fear.
On the other hand, O Bharata, that son of Vrishni’s race applied (with
Mantras) the Aindra weapon, which that illustrious hero of Madhu’s race
had obtained from Vijaya.[413] That weapon, consuming into ashes that
Demoniac illusion, covered Alamvusha all over with terrible shafts, like
a mass of clouds covering the mountain-breast with torrents of rain in
the rainy season. Thereupon the Rakshasa, thus afflicted by that hero of
Madhu’s race, fled away in fear, avoiding Satyaki in battle. Then the
grandson of Sini, having vanquished that prince of Rakshasas who was
incapable of being vanquished by Maghavat himself, uttered a loud roar in
the very sight of all thy troops. And Satyaki, of prowess incapable of
being baffled, then began to slay thy troops with innumerable shafts
whereupon the latter fled away in fear.
“Meanwhile, O monarch, Dhrishtadyumna, the mighty son of Drupada, covered
thy royal son in battle with innumerable straight shafts. While, however,
O Bharata, Dhrishtadyumna was thus shrouding him with his shafts, thy
royal son was neither agitated nor struck with fear. On the other hand,
he speedily pierced Dhrishtadyumna in that battle (first) with sixty and
(then) with thirty shafts. And all these seemed highly wonderful. Then
the commander of the Pandava army, O Bharata, excited with wrath cut off
his bow. And that mighty car-warrior then slew in that combat the four
steeds of thy son, and also pierced him with seven shafts of the keenest
points. Thereupon (thy son), that mighty-armed warrior endued with great
strength, jumping down from that car whose steeds had been slain, ran on
foot, with an upraised sabre, towards the son of Prishata. Then the
mighty Sakuni, devoted to the king, quickly coming to that spot, caused
thy royal son to mount on his own car in the very sight of all. Then that
slayer of foes, the son of Prishata, having vanquished the king, began to
slaughter thy troops like the wielder of the thunder-bolt slaughtering
the Asuras.
“Kritavarman, in that battle, covered with his arrows that mighty
car-warrior Bhima. Indeed, he overwhelmed the latter entirely, like a
mighty mass of clouds shrouding the sun. Then that chastiser of foes
viz., Bhimasena, excited with wrath, and laughing the while, sped some
shafts at Kritavarman. Struck therewith, that Atiratha of the Satwata
race, excelling all in might, trembled not, O king, but (instead) pierced
Bhima (in return) with many sharp arrows. Then the mighty Bhimasena,
slaying the four steeds of Kritavarman, felled the latter’s charioteer,
and then his beautiful standard. And that slayer of hostile heroes (viz.,
Bhima) then pierced Kritavarman himself with many shafts of diverse
kinds. And Kritavarman, pierced all over, seemed to be excessively
mangled in every limb. Then from that car whose steeds had been slain,
Kritavarman quickly went to the car of Vrishaka, in the very sight, O
king, of both Salya and thy son. And Bhimasena, excited with rage, began
to afflict thy troops. Goaded to fury, he began to slay them, like the
destroyer himself armed with his club.”
SECTION LXXXIV
Dhritarashtra said, “Many and wonderful, O Sanjaya, were the single
combats I hear thee speak of between the Pandavas and my warriors. Thou
speakest not, however, O Sanjaya, of any one of my side having been
cheerful (on such occasions). Thou always speakest of the sons of Pandu
as cheerful and never routed, O Suta and thou speakest of mine as
cheerless, deprived of energy, and constantly vanquished in battle. All
this, without doubt, is Destiny.”
Sanjaya said, “Thy men, O bull of Bharata’s race, exert themselves
according to the measure of their might and courage, and display their
valour to the utmost extent of their strength. As contact with the
properties of the ocean make the sweet waters of the celestial stream
Ganga brakish, so the valour, O king, of the illustrious warriors of thy
army coming in contact with the heroic sons of Pandu in battle, becometh
futile. Exerting themselves according to their might, and achieving the
most difficult feats, thou shouldst not, O chief of the Kurus, find fault
with thy troops. O monarch, this great and awful destruction of the
world, swelling the (population of the) domains of Yama, hath arisen from
thy misconduct and that of thy sons. It behoveth thee not, O king, to
grieve for what hath arisen from thy own fault. Kings do not always in
this world protect their lives. These rulers of Earth, desirous of
winning by battle the regions of the righteous, daily fight, penetrating
into (hostile) divisions, with heaven only for their aim.
“On the forenoon of that day, O king, great was the carnage that ensued,
resembling what occurred in the battle between the gods and the Asuras
(of old). Listen to it, O monarch, with undivided attention. The two
princes of Avanti, those great bowmen endued with exceeding might, those
excellent warriors fierce in battle, beholding Iravat, advanced against
him. The battle that took place between them was fierce, making the hair
stand on end. Then Iravat, excited with rage, quickly pierced those two
brothers of celestial forms with many sharp and straight shafts. Those
two, however, conversant with all modes of warfare, pierced him in return
in that battle. Struggling their best to slaughter the foe, and desirous
of counteracting each other’s feats, no distinction, O king, could be
observed between them as they fought. Iravat then, O monarch, with four
shafts, despatched the four steeds of Anuvinda to the abode of Yama. And
with a couple of sharp, broad-headed shafts, O sire, he cut off the bow
and standard also of Anuvinda. And this feat, O king, seemed highly
wonderful. Then Anuvinda, leaving his own car, mounted on the car of
Vinda. Taking up an excellent and strong bow capable of bearing a great
strain, Anuvinda, as also his brother Vinda, those foremost of
car-warriors hailing from Avanti, both stationed on the same car, quickly
shot many shafts at the high-souled Iravat. Shot by them, those shafts of
great impetuosity decked with gold, while coursing through the air,
covered the welkin.[414] Then Iravat, excited with rage, showered on
those mighty car-warriors, those two brothers (of Avanti) his arrowy
down-pours, and felled their charioteer. When the charioteer, deprived of
life, fell down on the ground, the horses, no longer restrained, ran away
with the car. Having vanquished those two warriors, that daughter’s son of
the king of the Nagas, displaying his prowess, then began to consume with
great activity thy ranks. Then that mighty Dhartarashtra host, while thus
slaughtered in battle, began to reel in many directions like a person who
hath drunk poison.
“That prince of Rakshasa, the mighty son of Hidimva, on his car of solar
effulgence furnished with a standard, rushed against Bhagadatta. The
ruler of the Pragjyotishas was stationed on his prince of elephants like
the wielder of the thunder-bolt in days of old in the battle occasioned
by the ravishment of Taraka. The gods, the Gandharvas, and the Rishis had
all come there. They could not, however, notice any distinction between
Hidimva’s son and Bhagadatta. As the chief of the celestials, excited
with wrath, had inspired the Danavas with fear, so did Bhagadatta, O
king, frightened the Pandava warriors. And the warriors of the Pandava
army, frightened by him on all sides, failed, O Bharata, to find among
their ranks any protector. We beheld however, O Bharata, the son of
Bhimasena there, on his car. The other mighty car-warriors fled away with
cheerless hearts. When, however, O Bharata, the troops of the Pandavas
rallied, in the battle that then ensued an awful uproar arose among thy
troops. Then Ghatotkacha, O king, in that dreadful battle, covered
Bhagadatta with his arrows like the clouds pouring rain on the breast of
Meru. Baffling all those arrows shot from the Rakshasa’s bow, the king
quickly struck the son of Bhimasena in all his vital limbs. That prince
of the Rakshasa, however, though struck with innumerable straight shafts,
wavered not at all (but stood still) like a mountain pierced (with
shafts). Then the ruler of the Pragjyotishas, excited with wrath, hurled
in that combat fourteen lances, all of which, however, were cut off by
the Rakshasa. Cutting off by means of his sharp shafts those lances, the
mighty-armed Rakshasa pierced Bhagadatta with seventy shafts, each
resembling the thunder-bolt in force. Then the ruler of the
Pragjyotishas, laughing the while, O Bharata, despatched in that combat
the four steeds of the Rakshasa to Death’s domain. The prince of the
Rakshasas, however, of great valour, staying on that car whose steeds had
been slain, hurled with great force a dart at the elephant of the ruler
of the Pragjyotishas. King Bhagadatta then cut off that swift dart
furnished with a staff of gold and coursing impetuously towards him into
three fragments, and thereupon it fell down on the ground. Beholding his
dart cut off, the son of Hidimva fled from fear like Namuchi, that
foremost of the Daityas, in days of old, from battle with Indra. Having
vanquished in battle that hero of great valour and renowned prowess, who,
O king, cannot be vanquished in battle by Yama himself or Varuna, king
Bhagadatta with his elephant began to crush down the troops of the
Pandavas like a wild elephant, O king, crushing as he treads the
lotus-stalks (in a lake).
“The ruler of the Madras engaged in battle with his sister’s sons, the
twins. And he overwhelmed those sons of Pandu with clouds of arrows.
Then Sahadeva, beholding his maternal uncle, engaged in battle (with
him), covered him with arrows like the clouds covering the maker of day.
Covered with those clouds of arrows, the ruler of the Madras wore a
delighted expression, and the twins also felt great delight for the sake
of their mother.[415] Then Salya, that mighty car-warrior, smiting
effectively in that battle, despatched with four excellent shafts, O
king, the four steeds of Nakula to the abode of Yama. Nakula then, that
mighty car-warrior, quickly jumping down from that car whose steeds had
been slain, mounted upon the vehicle of his renowned brother. Stationed
then on the same car, those two heroes, both fierce in battle, and both
excited with rage, began to shroud the car of the ruler of Madras, (with
their arrows), drawing their bows with great strength. But that tiger
among men, though thus covered by his sister’s sons with innumerable
straight arrows shook not in the least (but stood immovable) like a hill.
Laughing the while, he smote them (in return) with showers of arrows.
Then Sahadeva of great prowess, O Bharata, excited with wrath, took up a
(powerful) shaft, and rushing at the ruler of the Madras, shot it at
him[416]. That shaft endued with the impetuosity of Garuda himself, shot
by him, pierced the ruler of the Madras through, and fell on the earth.
Thereupon that mighty car-warrior, deeply pierced and greatly pained, sat
down, O king, on the terrace of his car, and went into a swoon. Beholding
him (thus) afflicted by the twins, deprived of consciousness, and
prostrated (on his car), his charioteer bore him away on his vehicle over
the field. Seeing the car of the ruler of the Madras retreating (from
battle) the Dhartarashtras all became cheerless and thought it was all
over with him.[417] Then those mighty car-warriors, viz., the two sons of
Madri, having vanquished in battle their maternal uncle, cheerfully blew
their conches and uttered leonine roars. And then they rushed joyfully, O
king, towards thy forces like the gods Indra and Upendra, O monarch,
towards the Daitya host.”
SECTION LXXXV
Sanjaya said, “Then when the sun attained the meridian, king
Yudhishthira, beholding Srutayush, urged on his steeds. And the king
rushed at Srutayush, that chastiser of foes, striking him with nine
straight shafts of keen points. That great bowman, viz., king Srutayush
then, checking in that battle those arrows shot by the son of Pandu,
struck Yudhishthira with seven shafts. These penetrating through his
armour, drank his blood in that battle, as if sucking the very vital
energies dwelling in the body of that high-souled one.[418] The son of
Pandu then, though deeply pierced by that high-souled king, pierced king
Srutayush (in return), at the latter’s heart, with an arrow shaped as the
boar’s ear. And that foremost of car-warriors, viz., the son of Pritha,
with another broad-headed arrow, quickly felled on the earth the standard
of the high-souled Srutayush from his car. Beholding his standard
overthrown, king Srutayush then, O monarch, pierced the son of Pandu with
seven sharp shafts. Thereupon Yudhishthira, the son of Dharma, blazed up
with wrath, like the fire that blazeth forth at the end of the Yuga for
consuming creatures. Beholding the son of Pandu excited with rage, the
gods, the Gandharvas, and the Rakshasas, trembled, O king, and the
universe became agitated. And even this was the thought that arose in the
minds of all creatures, viz., that that king, excited with rage, would
that day consume the three worlds. Indeed, when the son of Pandu was thus
excited with wrath, the Rishis and the celestials prayed for the peace of
the world. Filled with wrath and frequently licking the corners of his
mouth, Yudhishthira assumed a terrible expression looking like the sun
that riseth at the end of the Yuga. Then all thy warriors, O king, became
hopeless of their lives, O Bharata. Checking, however, that wrath with
patience, that great bowman endued with high renown then cut off
Srutayush’s bow at the grasp. And then, in the very sight of all the
troops, the king in that battle pierced Srutayush whose bow had been cut
off, with a long arrow in the centre of the chest. And the mighty
Yudhishthira then, O king, speedily slew with his arrows the steeds of
Srutayush and then, without losing a moment, his charioteer. Beholding
the prowess of the king, Srutayush leaving that car whose steeds had been
slain, quickly fled away from battle. After that great bowman had been
vanquished in combat by the son of Dharma, all the troops of Duryodhana,
O king, turned their faces. Having, O monarch, achieved this feat,
Yudhishthira, the son of Dharma, began to slay thy troops like Death
himself with wide-open mouth.
“Chekitana of the Vrishni race, in the very sight of all the troops,
covered with his shafts Gautama, that foremost of car-warriors. Baffling
all those arrows, Kripa the son of Saradwat, pierced Chekitana in return
who was fighting with great care, O king, with arrows in that battle.
Then, O Bharata, with another broad-headed arrow he cut off Chekitana’s
bow, and endued with great lightness of hand, he also felled with another
broad-headed arrow the former’s charioteer. Kripa then, O monarch, slew
Chekitana’s steeds, as also both the warriors that protected the latter’s
wings. Then Chekitana of the Satwata race, quickly jumped down from his
car, and took up a mace. The foremost of all wielders of the mace,
Chekitana, with that hero-slaying mace of his, slew the steeds of Gautama
and then felled his charioteer. Then Gautama, standing on the ground,
shot sixteen arrows at Chekitana. Those arrows, piercing through that
hero of the Satwata race, entered the earth. Thereat, Chekitana excited
with rage, once more hurled his mace, desirous of slaying Gautama, like
Purandara desirous of slaying Vritra. Then Gautama with many thousands of
arrows checked that huge mace, endued with the strength of adamant, that
was coursing towards him. Then Chekitana, O Bharata, drawing his sabre
from the sheath, rushed with great speed towards Gautama. Thereupon
Gautama also, throwing away his bow, and taking up a polished sabre,
rushed with great speed towards Chekitana. Both of them possessed of
great strength, and both armed with excellent sabres, began to strike
each other with those sharp-edged weapons of theirs. Then those bulls
among men, struck with the force of each other’s sabres, fell down on the
earth, that (common) element of all creatures. Exhausted by the efforts
they had made, the limbs of both were motionless in a swoon. Then
Karakarsha impelled by friendship, quickly rushed to that spot. And that
invincible warrior, beholding Chekitana in that plight, took him up on
his car in the very sight of all troops. And so also the brave Sakuni,
thy brother-in-law, O monarch, speedily caused Gautama, that foremost of
car-warriors, to mount on his car.
“The mighty Dhrishtaketu, excited with wrath, speedily pierced the son of
Somadatta, O king, with ninety shafts in the chest. And the son of
Somadatta looked highly resplendent with those shafts on his chest, like
the sun, O king, with his rays at mid-day. Bhurisravas, however, in that
battle, with his excellent shafts, deprived Dhrishtaketu, that mighty
car-warrior, of his car, slaying his charioteer and steeds. And beholding
him deprived of his car, and his steeds and charioteer slain, Bhurisravas
covered Dhrishtaketu in that combat with a thick shower of arrows. The
high-souled Dhrishtaketu then, O sire, abandoning that car of his,
mounted upon the vehicle of Satanika. Chitrasena, and Vikarna, O king,
and also Durmarshana,--these car-warriors cased in golden mail,--all
rushed against the son of Subhadra. Then a fierce battle took place
between Abhimanyu and those warriors, like the battle of the body, O
king, with wind, bile, and phlegm.[419] That tiger among men, however,
(viz., Abhimanyu), having, O king, deprived thy sons of their cars, slew
them not, remembering Bhima’s words.[420] Then during the progress of the
fight, Kunti’s son (Arjuna), of white steeds, beholding Bhishma, who was
incapable of being vanquished by very gods, proceeding to rescue thy sons
in view of Abhimanyu--a boy and alone though a mighty car-warrior,
addressed Vasudeva and said these words, ‘Urge the steeds, O Hrishikesa,
to that spot where are those numerous car-warriors. They are many in
number, brave, accomplished in arms, invincible in battle. Guide the
horses so, O Madhava, that the foe may not be able to slay our troops.’
Thus urged by Kunti’s son of immeasurable energy, he of Vrishni’s race
then drove that car, unto which were yoked white steeds, to battle. When
Arjuna, excited with rage, thus proceeded towards thy army, a loud
uproar, O sire, arose among thy troops.[421] The son of Kunti then,
having come up to those kings that were protecting Bhishma, (first)
addressed Susarman, O king, and said these words, ‘I know thee to be
foremost in battle, and a dire enemy (of ours) of old. Behold to-day the
terrible fruit of that evil behaviour (of thine).[422] I will today cause
thee to visit the manes of thy ancestors.’ That leader of car-divisions,
Susarman, however, hearing these harsh words uttered by that slayer of
foes viz., Vibhatsu, told him nothing (in reply), well or ill. (But)
approaching the heroic Arjuna, with a large number of kings in his train,
and surrounding him in that battle, he covered him aided by thy sons, O
sinless one, with arrows from all sides, viz., front, rear, and flanks,
like the clouds covering the maker of day. Then, O Bharata, a dreadful
battle took place between thy army and the Pandavas, in which blood ran
like water.”
SECTION LXXXVI
Sanjaya said, “Then the mighty Dhananjaya, struck with those shafts and
drawing long breaths like a trodden snake, cut off, with great force, by
means of his successive shafts, the bows of those mighty car-warriors.
Cutting off in a moment, O king, the bows of those powerful monarchs in
that battle, the high-souled Arjuna, desiring to exterminate them pierced
all of them simultaneously with his shafts. Struck (thus) by Indra’s son,
O king, some of them fell down on the field, covered with blood. And some
had their limbs mangled, and some had their heads struck off. And some
perished with bodies mangled and coats of mail cut through. And afflicted
by the arrows of Partha, many of them, falling down on the earth,
perished together. Beholding then those princes slain in battle, the
ruler of the Trigartas advanced on his car. And two and thirty others
amongst those car-warriors, they who had been protecting the rear of the
slain combatants also fell upon Partha. These all, surrounding Partha,
and drawing their bows of loud twang, poured on him a thick shower of
arrows like the clouds pouring torrents of water on the mountain breast.
Then Dhananjaya afflicted with that arrowy down-pour in that battle,
became excited with wrath, and with sixty arrows steeped in oil he
despatched all those protectors of the rear. Having vanquished in battle
those sixty car-warriors, the illustrious Dhananjaya became cheerful at
heart. And having slain also the forces of those kings, Jishnu sped for
Bhishma’s slaughter. Then the ruler of the Trigartas, beholding his
friends those mighty car-warriors slain, speedily advanced upon Partha,
with a number of (other) kings in his van, for slaying him. Then the
Pandava warriors headed by Sikhandin, beholding those combatants advancing
upon Dhananjaya that foremost of all conversant with arms, proceeded with
whetted weapons in hand, desirous of protecting the car of Arjuna. Partha
also beholding those brave men advanced towards him with the ruler of the
Trigartas, mangled them in battle with arrows shot from Gandiva. Then
that distinguished bowman, desirous of approaching Bhishma beheld
Duryodhana and other kings headed by the ruler of the Sindhus. Fighting
with great energy for a moment and checking those warriors that were
desirous of protecting Bhishma, the heroic Arjuna of great valour and
infinite prowess avoiding Duryodhana and Jayadratha and others,--that
warrior of mighty strength and great mental vigour,--at last proceeded,
bow and arrow in hand, towards the son of Ganga in battle. The
high-souled Yudhishthira also, of fierce prowess and infinite renown,
avoiding in battle the ruler of the Madras who had been assigned to his
share, quickly proceeded, with excited wrath and accompanied by Bhima and
the sons of Madri towards Bhishma, the son of Santanu, for battle.
Conversant with all modes of warfare the high-souled son of Ganga and
Santanu, though attacked in battle by all the sons of Pandu united
together, wavered not at all. Of fierce might and great energy king
Jayadratha of sure aim, advancing in battle, forcibly cut off with his
own excellent bow the bows of all those mighty car-warriors. And the
illustrious Duryodhana also with excited wrath and having wrath for his
position, struck Yudhishthira and Bhimasena and the twins and Partha,
with arrows resembling flames of fire. Pierced with arrows by Kripa and
Sala and Chitrasena, O lord, the Pandavas, inflamed with rage, resembled
the gods pierced with arrows by the united Daityas (in days of old). King
Yudhishthira then, beholding Sikhandin flying away, having had his weapon
cut off by Santanu’s son became filled with anger. The high-souled
Ajatasatru, angrily addressing Sikhandin in that battle, said these
words, ‘Thou saidst at that time, in the presence of thy sire, unto
me--“Even I shall slay Bhishma of high vows with my shafts of the hue of
the effulgent sun. Truly do I say this.”--Even this was thy oath. That
oath of thine thou dost not fulfil inasmuch as thou dost not slay
Devavrata in battle. O hero, be not a person of unfulfilled vow. Take
care of thy virtue, race, and fame. Behold Bhishma of terrible
impetuosity scorching all my troops with his innumerable arrows of fierce
energy and destroying everything in a moment like Death himself. With thy
bow cut off avoiding the battle, and vanquished by the royal son of
Santanu, whither dost thou go, forsaking thy kinsmen and brothers? This
doth not become thee. Beholding Bhishma of infinite prowess, and our army
routed and flying away, thou art assuredly, O son of Drupada, frightened,
since the colour of thy face is pale. Unknown to thee, O hero, Dhananjaya
hath engaged in the dreadful battle. Celebrated over the whole world, why
O hero, art thou afraid today of Bhishma.[423]’--Hearing these words of
king Yudhishthira the just, that were harsh, though fraught with sound
reason, the high-souled Sikhandin, regarding them as good counsel,
speedily set himself about slaying Bhishma.[424] And while Sikhandin was
proceeding to battle with great impetuosity for falling upon Bhishma,
Salya began to resist him with terrible weapons that were difficult of
being baffled. The son of Drupada, however, O king, of prowess equal to
that of Indra himself, beholding those weapons effulgent as the fire that
blazeth forth at the hour of universal dissolution (thus) displayed, was
not confounded in the least. Checking those weapons by means of his own
shafts, that mighty bowman, viz., Sikhandin, stayed there without moving.
And then he took up another weapon, viz., the fierce Varuna weapon for
baffling (those fiery weapons of Salya). Then the celestials staying in
the firmament, and the kings of the earth also, all beheld Salya’s
weapons baffled by that Varuna weapon of Sikhandin. Meanwhile, the
high-souled and heroic Bhishma, O king, in that battle, cut off the bow
and the variegated standard also of Pandu’s son, king Yudhishthira of the
Ajamida race. Thereupon casting aside his bow and arrows upon beholding
Yudhishthira overwhelmed with fear, and taking up a mace in that battle,
Bhimasena rushed, on foot, at Jayadratha. Then Jayadratha, with five
hundred terrible arrows of keen points and each resembling the rod of
Death, pierced Bhimasena from every side who was thus rushing impetuously
at him, mace in hand. Disregarding those arrows, the impetuous Vrikodara,
with heart filled with rage, slew in that battle all the steeds, born in
Aratta, of the king of the Sindhus. Then beholding Bhimasena on foot, thy
son (Chitrasena) of unrivalled prowess and resembling the chief of the
celestials himself, quickly rushed at him on his car, with upraised
weapons, for giving him his quietus. Bhima also, roaring and uttering a
loud shout, rushed at him impetuously, mace in hand. Thereupon the
Kauravas all around beholding that upraised mace resembling the rod of
Death, forsaking thy brave son, fled away, desirous of avoiding its fall
(amongst them). In that fierce and awful crush (of men), O Bharata,
confounding the senses, Chitrasena, however, beholding that mace coursing
towards him, was not deprived of his senses. Taking up a bright scimitar
and a shield, he forsook his car and became a warrior on foot in the
field, for jumping down (from his vehicle) like a lion from the top of a
cliff he came down upon the level ground. Meanwhile that mace, falling
upon that beautiful car and destroying the vehicle itself with its steeds
and charioteer in that battle, dropped on the ground like a blazing
meteor, loosened from the firmament, falling upon the earth. Then thy
troops, O Bharata, beholding that highly wonderful feat became filled
with joy, and all of them together set up a loud shout over the field of
battle. And the warriors all applauded thy son (for what they witnessed).”
SECTION LXXXVII
Sanjaya said,--“Approaching then thy son Chitrasena of great energy who
had thus been deprived of his car, thy son Vikarna caused him to mount on
his car. And during the progress of that general engagement, so fierce
and dreadful, Bhishma, the son of Santanu, impetuously rushed at
Yudhishthira. Then the Srinjayas with their cars, elephants, and horses,
trembled. And they regarded Yudhishthira to be already within the jaws of
Death. The lord Yudhishthira, however, of Kuru’s race, accompanied by the
twins, proceeded towards that mighty bowman, that tiger among men viz.,
Bhishma. Then the son of Pandu, shooting in that battle thousands of
arrows, shrouded Bhishma like the clouds shrouding the sun. And those
numberless arrows, well shot by Yudhishthira, were received by the son of
Ganga in distinct sets by hundreds and thousands.[425] And so also, O
sire, innumerable were the arrows shot by Bhishma (in return), which
looked like flights of insects coursing through the air. In half the time
taken up by a wink of the eye, Bhishma, the son of Santanu, in that
battle, made Kunti’s son invisible by means of his numberless shafts shot
in sets. Then king Yudhishthira, excited with rage, sped at the
high-souled Kaurava a long arrow resembling a snake of virulent poison.
That mighty car-warrior, Bhishma, however, O king, cut off in that
combat, with a horse-shoe (headed) arrow, that shaft shot from
Yudhishthira’s bow before it could reach him. Having cut off that long
arrow resembling Death himself, Bhishma then slew in that battle the
steeds, decked with gold, of that prince of Kuru’s line. Then
Yudhishthira the son of Pandu, abandoning that car whose steeds had been
slain, quickly mounted upon the car of the high-souled Nakula. Then
Bhishma that subjugator of hostile cities, excited with rage, and coming
upon the twins in that battle, covered them with arrows. Beholding those
two (brothers), O king, thus afflicted, with the arrows of Bhishma,
Yudhishthira began to reflect earnestly desirous, O monarch, of
(compassing) Bhishma’s destruction. Then Yudhishthira, O king, urged his
friends and the rulers (on his side), saying,--‘Slay Bhishma the son of
Santanu, uniting together.’ Then all those rulers, hearing these words of
Pritha’s son, surrounded the grandsire with a large number of cars. Thy
sire Devavrata then, thus surrounded on all sides, began to sport, O
king, with his bow, felling (all the while) many mighty car-warriors. Him
of Kuru’s race, thus careering over the field of battle, the Pandavas
beheld resembling a young lion in the forest amid a herd of deer.
Uttering a loud roar in that battle and striking fear into the hearts of
brave warriors by means of his shafts, the Kshatriyas beholding him, O
king, were all struck with fear, like inferior animals upon seeing a
lion. Indeed the Kshatriyas beheld the movements of that lion of
Bharata’s race in battle to resemble those of a conflagration aided by
the wind while consuming a heap of dry grass. And Bhishma in that battle
felled the heads of car-warriors like a skilful man felling (with stones)
ripe (palmyra) fruits from trees that bear them. And the heads of
warriors, O king, falling upon the surface of the earth produced a loud
noise resembling that of a stony shower. During the progress of that
fierce and dreadful battle a great confusion set in among all the troops.
And in consequence of that confusion the arrays (of both armies) were
broken. And the Kshatriyas summoning one another individually, approached
one another for fight. Then Sikhandin, sighting the grandsire of the
Bharatas, rushed at him impetuously, saying,--‘Wait, Wait’--Remembering,
however, the femininity of Sikhandin, and disregarding him on that
account, Bhishma proceeded against the Srinjayas. Thereupon the
Srinjayas, beholding Bhishma in that great battle, were filled with joy.
And they set forth diverse kinds of loud shouts, mingled with the blare
of their conches. Then commenced a fierce battle in course of which cars
and elephants got entangled with one another. And it was that hour of the
day, O lord, when the sun was on the other side (of the meridian). Then
Dhrishtadyumna, the prince of the Panchalas, and that mighty car-warrior
Satyaki, greatly afflicted the (Bharata) host with showers of arrows and
lances. And with innumerable shafts, O king, these two began to smite
down thy warriors in that battle. Thy combatants, however, O bull among
men, though slaughtered in battle (thus) retreated not from the fight,
having formed an honourable resolution in that engagement. Indeed, thy
troops began to smite according to the measure of their courage. While,
however, O king, thy high-souled combatants were being slaughtered by the
illustrious son of Prishata, loud cries of woe were heard among them.
Hearing those loud cries, that couple of mighty car-warriors of thy army,
viz., Vinda and Anuvinda of Avanti, quickly proceeded against Prishata’s
son. And those mighty car-warriors, speedily slaying his steeds, together
covered Prishata’s son with showers of arrows. Thereupon that mighty
car-warrior, viz., the prince of the Panchalas, quickly jumping down from
that car of his, mounted without loss of time the car of the high-souled
Satyaki. Then king Yudhishthira, supported by a large force, proceeded
against those chastisers of foes, viz., the two princes of Avanti excited
with rage. Similarly thy son, O sire, with every preparation, stood,
surrounding Vinda and Anuvinda in that battle (for supporting them).
Arjuna also in that battle, excited with rage, fought against many bulls
of the Kshatriya race, like the wielder of the thunder-bolt against the
Asuras. Drona also, who always does what is agreeable to thy son,
inflamed with wrath in that battle, began to consume the Panchalas like
fire consuming a heap of cotton. Thy other sons, O king, owning
Duryodhana as their chief, surrounding Bhishma in that battle, fought
against the Pandavas. Then when the sun assumed a red hue,[426] king
Duryodhana, O Bharata, addressing thy troops, said,--‘Lose no time’--And
while they were thus battling and achieving feats difficult of
accomplishment, the sun having become invisible in consequence of his
retirement behind the western hill, there soon flowed, towards dusk, an
awful river whose current and billows were of blood, and which was
infested by innumerable jackals. And the field of battle became dreadful,
abounding as it did with spirits and with those jackals howling
hideously, forboding evil. Rakshasas and Pisachas and other cannibals
were seen all round, in hundreds and thousands. Then Arjuna, having
vanquished those kings headed by Susarman along with all their followers,
in the midst of their division, proceeded towards his tent. And the lord
Yudhishthira also of Kuru’s race, accompanied by his brothers, and
followed by his troops, proceeded, O king, when night set in, towards his
tent. And Bhimasena, too, having vanquished those kings, viz., those
warriors headed by Duryodhana, proceeded towards his tent. And king
Duryodhana (with his troops), surrounding Bhishma, the son of Santanu, in
that great battle proceeded towards his tent. And Drona, and Drona’s son,
and Kripa, and Salya, and Kritavarman of the Satwata race, surrounding
the whole (Dhartarashtra) army, proceeded towards their tents. And
similarly Satyaki also, O king, and Dhrishtadyumna, the son of Prishata,
surrounding their army, proceeded towards their tents. It was thus, O
king, that those chastisers of foes, viz., thy troops and the Pandavas,
ceased to fight when darkness came. Then the Pandavas, and the Kauravas,
retiring to their tents, entered the same, applauding one another. And
making arrangements for the protection of their brave warriors and
disposing outposts according to rule, they plucked out the arrows (from
their bodies) and bathed in diverse kinds of water. And Brahmanas
performed propitiatory rites for them, and bards sang their praises. And
those renowned men sported for a while in accompaniment with music both
vocal and instrumental. And for a while the whole scene resembled heaven
itself. And those bulls among men for a while spoke not of battle. And
when both armies abounding with tired men and elephants and steeds slept
there, they became, O monarch, beautiful to behold.”
SECTION LXXXVIII
Sanjaya said, “Having passed the night in sound sleep, those rulers of
men, the Kauravas and the Pandavas, once more proceeded to battle. And
when the troops of both armies were about to proceed to the field, great
was the uproar heard there, resembling the loud uproar of the ocean
itself. Then king Duryodhana, and Chitrasena, and Vivinsati, and that
foremost of car-warriors, viz., Bhishma and Bharadwaja’s son possessed of
great prowess,--those mighty car-warriors, clad in mail and uniting
together, O King, formed with great care the array of the Kauravas
against the Pandavas. Having formed that mighty array fierce as the ocean
and having for its billows and current its steeds and elephants, thy sire
Bhishma, the son of Santanu, then, O king, proceeded in the van of the
whole army, supported by the Malavas, and the inhabitants of the southern
countries, and the Avantis. Next to him was the valiant son of
Bharadwaja, accompanied by the Pulindas, the Paradas, and the
Kshudraka-Malavas. Next to Drona was the valiant Bhagadatta, O king,
firmly resolved on fight, accompanied by the Magadhas, the Kalingas, and
the Pisachas. Behind Bhagadatta was Vrihadvala the king of the Kosalas
accompanied by the Melakas, the Tripuras, and the Chichilas. Next to
Vrihadvala was the brave Trigarta, the ruler of the Prasthala,
accompanied by a large number of the Kamvojas, and by Yavanas in
thousands. Next to the ruler of the Trigartas, O Bharata, proceeded that
mighty hero, viz., the son of Drona, uttering leonine roars and filling
the earth with those shouts. Next to Drona’s son proceeded king
Duryodhana with the whole army, surrounded by his uterine brothers.
Behind Duryodhana proceeded Kripa the son of Saradwat. It was thus that
that mighty array, resembling the very ocean, advanced (to battle). And
standards and white umbrellas, O lord, and beautiful bracelets and costly
bows shed their effulgence there. And beholding that mighty array of thy
forces, that great car-warrior Yudhishthira, speedily addressed the
generalissimo (of his forces), viz., Prishata’s son saying, ‘Behold, O
great bowman, that array, already formed, resembling the ocean. Do thou
also, O son of Prishata, form without delay thy counter-array.’ (Thus
addressed), the heroic son of Prishata, O great king, formed that
terrible array called Sringataka that is destructive of all hostile
arrays. At the horns were Bhimasena and that mighty car-warrior, viz.,
Satyaki, with many thousands of cars as also of horse and infantry. Next
to them was that foremost of men, (viz., Arjuna) of white steeds and
having Krishna for his charioteer.[427] In the centre were king
Yudhishthira and the twin sons of Pandu by Madri. Other royal bowmen,
conversant with the science of arrays, with their troops, filled up that
array. In the rear were ordered Abhimanyu, and that mighty car-warrior,
Virata, and the sons of Draupadi and the Rakshasa Ghatotkacha. Thus, O
Bharata, having formed their mighty array, the heroic Pandavas waited on
the field, longing for battle and desirous of victory. And the loud noise
of drums mingling with the blare of conches and leonine roars and shouts
(of the combatants) and the slapping of their armpits, became terrible
and filled all the points of the compass. Then those brave warriors,
approaching one another for battle, looked at one another, O king, with
winkless eyes. Then O ruler of men, the warriors, first challenging each
other by name, engaged with each other.[428] Then commenced a fierce and
terrible battle between thy troops and those of the foe striking one
another. And in that battle, O Bharata, whetted shafts fell in showers
like terrible snakes with mouths wide open. And polished darts of
impetuous force, washed with oil, O king, shone like the effulgent
flashes of lightning from the clouds. And maces decked with gold and
attached to bright slings were seen to fall all over the field,
resembling beautiful crests of hills. And sabres of the colour of the
clear (blue) sky, O Bharata, and shields of bull’s hides and decked with
a hundred moons, as they fell everywhere over the field, O king, looked
beautiful. And as the two armies, O king, were engaged in battle with
each other, they looked resplendent like the celestial and the demoniac
hosts battling with each other. All around they rushed against one
another in battle. Foremost of royal car-warriors, impetuously dashing
against car-warriors in that dreadful battle, fought on, with the yokes
of their cars entangled with those of their adversaries. And, O bull of
Bharata’s race, all over the field flashes of fire mixed with smoke were
generated, in consequence of friction, in the tusks of battling
elephants. And combatants on the backs of elephants, struck with lances,
were seen all around to fall down like blocks (loosened) from crests of
hills.[429] And brave foot-soldiers, battling with their bare arms or
with lances, and striking one another, looked exceedingly beautiful. And
the warriors of the Kaurava and the Pandava hosts, coming upon one
another in that conflict, despatched one another with diverse kinds of
shafts to the abode of Yama. Then Bhishma, the son of Santanu, filling
(the air) with the rattle of his car, and depriving the foe of his senses
by the twang of his bow, rushed against the Pandavas in battle. The
car-warriors of the Pandavas, too, headed by Dhrishtadyumna, uttering
fierce shouts, rushed at him, firmly resolved on fight. Then commenced, O
Bharata, a battle between the infantry, car-warriors, and elephants, of
theirs and thine, in which the combatants became all entangled with one
another.”
SECTION LXXXIX
Sanjaya said, “The Pandavas were incapable of even looking at Bhishma
excited with rage in battle and scorching every side like the Sun himself
shedding scorching heat. Then all the (Pandava) troops, at the command of
Dharma’s son, rushed at the son of Ganga who was grinding (everything)
with his whetted arrows. Bhishma, however, who delighted in battle felled
the mightiest of bowmen amongst the Srinjayas and the Panchalas, with his
shafts. Though thus slaughtered by Bhishma, the Panchalas along with the
Somakas still rushed impetuously at him, forsaking the fear of death. The
heroic Bhishma, the son of Santanu, however, in that battle, cut off, O
king, the arms and heads of their car-warriors. Thy sire, Devavrata
deprived their car-warriors of cars. And the heads of cavalry soldiers on
their chargers fell fast. And we beheld, O king, huge elephants looking
like hills, deprived of their riders, and paralysed with Bhishma’s
weapons, lying all around. Amongst the Pandavas, O king, there was no
other man save that foremost of car-warriors, the mighty Bhimasena, (who
could resist Bhishma). Indeed, Bhima alone, approaching Bhishma,
encountered him in battle. Then in that encounter between Bhima and
Bhishma, a fierce and terrible uproar arose among all the troops (of the
Kauravas). The Pandavas then, filled with joy, uttered leonine shouts.
During that destructive carnage, king Duryodhana, surrounded by his
uterine brothers, protected Bhishma in that battle. Then that foremost of
car-warriors, viz., Bhima, slew Bhishma’s charioteer. Thereupon the
steeds no longer controlled, ran away from the field with car. Then that
slayer of foes, viz., Bhima with a sharp arrow having a horse-shoe head,
cut off the head of Sunabha. (Thus) slain, the latter fell down on the
earth. When that son of thine, that mighty car-warrior and great bowman
was slain, seven of his heroic brothers, O sire, could not (quietly) bear
(that act). These, viz., Adityaketu and Vahvasin, and Kundadhara and
Mahodara, and Aparajita, and Panditaka and the invincible Visalaksha,
clad in variegated armour and with their beautiful coats of mail and
weapons,--these grinders of foes desirous of battle,--rushed against the
son of Pandu. And Mahodara, in that battle, pierced Bhimasena with nine
winged arrows, each resembling the thunder-bolt in force, like the slayer
of Vritra striking (the great Asura) Namuchi. And Adityaketu struck him
with seventy shafts, and Vishnu with five. And Kundadhara struck him with
ninety shafts, and Visalaksha with seven. And that conqueror of foes, the
mighty car-warrior Aparajita, O king, struck Bhimasena of great strength
with many arrows. And Panditaka also, in battle, pierced him with three
arrows. Bhima, however, did not (quietly) bear these attacks of his foes
in battle. Forcibly grasping the bow with his left hand, that grinder of
foes cut off, in that battle, the head, with a straight shaft, of thy son
Aparajita, graced with a fine nose. Thus vanquished by Bhima, his head
then dropped on the ground. Then, in the very sight of all the troops,
Bhima despatched, with another broad-headed arrow, the mighty car-warrior
Kundadhara to the domain of Death. Then that hero of immeasurable soul,
once more aiming an arrow, sped it, O Bharata, at Panditaka in that
battle. And the arrow killing Panditaka, entered the earth, like a snake
impelled by Death quickly entering the earth after despatching the person
(whose hour had come). Of undepressed soul, that hero then, O king,
recollecting his former woes, felled Visalaksha’s head, cutting it off
with three arrows. Then Bhima, in that battle, struck the mighty bowman
Mahodara in the centre of the chest with a long shaft. Slain (therewith),
O king, the latter fell down on the earth. Then, O Bharata, cutting off
with an arrow the umbrella of Adityaketu in that battle, he severed his
head with another broad-headed shaft of exceeding sharpness. Then, O
monarch, excited with rage, Bhima, with another straight shaft,
despatched Vahvasin towards the abode of Yama. Then thy other sons, O
king, all fled away regarding the words to be true which Bhima had
uttered in the (midst of the Kaurava) assembly.[430] Then king Duryodhana
afflicted with sorrow on account of his brothers, addressed all his
troops, saying, ‘There is Bhima. Let him be slain.’ Thus, O king, thy
sons, those mighty bowmen, beholding their brothers slain, recollected
those words beneficial and peaceful, that Vidura of great wisdom had
spoken. Indeed, those words of the truthful Vidura are now being
realised,--those beneficial words, O king, which, influenced by
covetousness and folly as also by affection for thy sons, thou couldst
not then understand. From the way in which that mighty armed hero is
slaying the Kauravas, it seemeth that that mighty son of Pandu hath
assuredly taken his birth for the destruction of thy sons. Meanwhile,
king Duryodhana, O sire, overwhelmed with great grief, went to Bhishma,
and there, overcome with sorrow, he began to lament, saying, ‘My heroic
brothers have been slain in battle by Bhimasena. Although, again, all our
troops are fighting bravely, yet they also are falling. Thou seemest to
disregard us, behaving (as thou dost) like an indifferent spectator,
Alas, what course have I taken. Behold my evil destiny.’”
Sanjaya continued. “Hearing these cruel words of Duryodhana, thy sire
Devavrata with eyes filled with tears, said this unto him.[431] ‘Even
this was said by me before, as also by Drona, and Vidura, and the
renowned Gandhari. O son, thou didst not then comprehend it. O grinder of
foes, it hath also been before settled by me that neither myself, nor
Drona, will ever escape with life from this battle. I tell thee truly
that those upon whom Bhima will cast his eyes in battle, he will surely
slay. Therefore, O king, summoning all thy patience, and firmly resolved
on battle, fight with the sons of Pritha, making heaven thy goal. As
regards the Pandavas, they are incapable of being vanquished by the very
gods with Vasava (at their head). Therefore, setting thy heart firmly on
battle, fight, O Bharata.--’”
SECTION XC
Dhritarashtra said, “Beholding my sons, so many in number, O Sanjaya,
slain by a single person, what did Bhishma and Drona and Kripa do in
battle?[432] Day after day, O Sanjaya, my sons are being slain. I think,
O Suta, that they are completely overtaken by evil destiny, inasmuch as
my sons never conquer but are always vanquished. When my sons staying in
the midst of those unretreating heroes, viz., Drona and Bhishma, and the
high-souled Kripa, and Somadatta’s heroic son and Bhagadatta, and
Aswatthaman also, O son, and other brave warriors, are being still slain
in battle, what can it be said save the result of fate?[433] The wicked
Duryodhana did not comprehend (our) words before, though admonished by
me, O son, and by Bhishma and Vidura. (Though forbidden) always by
Gandhari, too, from motives of doing him good, Duryodhana of wicked
understanding awoke not before from folly.[434] That (conduct) hath now
borne fruit, inasmuch as Bhimasena, excited with wrath, despatcheth, day
after day in battle, my insensate sons to the abode of Yama.”
Sanjaya said, “Those excellent words of Vidura, uttered for thy good, but
which thou didst not then understand, have now come to be realised.
Vidura had said, ‘Restrain thy sons from the dice.’ Like a man whose hour
is come refusing the proper medicine, thou didst not then listen to the
words of well-wishing friends counselling thee (for thy good). Those
words uttered by the righteous have now been realised before thee.
Indeed, the Kauravas are now being destroyed for having rejected those
words, deserving of acceptance, of Vidura and Drona and Bhishma and thy
other well-wishers. These very consequences happened even then when thou
declinedst to listen to those counsels. Hear now, however, to my
narration of the battle exactly as it has happened.[435] At midday the
battle became exceedingly awful and fraught with great carnage. Listen to
me, O king, as I describe it. Then all the troops (of the Pandava army),
excited with rage, rushed, at the command of Dharma’s son, against
Bhishma alone from desire of slaying him. Dhrishtadyumna and Sikhandin,
and the mighty car-warrior Satyaki, accompanied, O king, by their forces,
proceeded against Bhishma alone. And those mighty car-warriors, viz.,
Virata and Drupada, with all the Somakas, rushed in battle against
Bhishma alone. And the Kaikeyas, and Dhrishtaketu, and Kuntibhoja,
equipped in mail and supported by their forces, rushed, O king, against
Bhishma alone. And Arjuna, and the sons of Draupadi, and Chekitana of
great prowess, proceeded against all the kings under the command of
Duryodhana. And the heroic Abhimanyu, and that mighty car-warrior, viz.,
the son of Hidimva, and Bhimasena excited with wrath, rushed against the
(other) Kauravas. (Thus) the Pandavas, divided into three bodies began to
slaughter the Kauravas. And similarly the Kauravas also, O king, began to
slaughter their foes.[436] That foremost of car-warriors, viz., Drona
excited with wrath, rushed against the Somakas and the Srinjayas,
desirous of sending them to the abode of Yama. Thereupon loud cries of
woe arose among the brave Srinjayas while they were being slaughtered, O
king, by Bharadwaja’s son bow in hand. Large numbers of Kshatriyas,
struck down by Drona, were seen to all convulsing like persons writhing
in the agony of disease. All over the field were continuously heard moans
and shrieks and groans resembling those of persons afflicted with hunger.
And so the mighty Bhimasena, excited with wrath, and like unto a second
Yama, caused a terrible carnage amongst the Kaurava troops. There in that
dreadful battle, in consequence of the warriors slaying one another, a
terrible river began to flow whose billowy current consisted of
blood.[437] And that battle, O king, between the Kurus and the Pandavas,
becoming fierce and awful, began to swell the population of Yama’s
kingdom. Then in that battle Bhima excited with wrath, fell with great
impetuosity upon the elephant division (of the Kauravas) and began to
send many to the regions of Death. Then, O Bharata, struck with Bhima’s
shafts, some of those beasts fell down, some were paralysed, some
shrieked (in pain), and some ran away in all directions. Huge elephants,
their trunks cut off and limbs mangled, screaming like cranes, began, O
king, to fall down on the earth. Nakula and Sahadeva fell upon the
(Kaurava) cavalry. Many steeds with garlands of gold on their heads and
with their necks and breasts adorned with ornaments of gold, were seen to
be slain in hundreds and thousands. The earth, O king, was strewn with
fallen steeds. And some were deprived of their tongues; and some breathed
hard; and some uttered low moans, and some were void of life. The earth
looked beautiful, O chief of men, with those steeds of such diverse
kinds. At the same time, O Bharata, she looked fiercely resplendent, O
monarch, with a large number of kings slain by Arjuna in that battle. And
strewn with broken cars and rent banners and brilliant umbrellas, with
torn chamaras and fans, and mighty weapons broken into fragments, with
garlands and necklaces of gold, with bracelets, with heads decked with
ear-rings, with head-gears loosened (from off heads), with standards,
with beautiful bottoms of cars, O king, and with traces and reins, the
earth shone as brightly as she does in spring when strewn with flowers.
And it was thus, O Bharata, that the Pandava host suffered destruction
when Bhishma the son of Santanu, and Drona that foremost of car-warriors,
and Aswatthaman, and Kripa, and Kritavarman, were inflamed with wrath.
And similarly thy army also suffered the same kind of destruction when
the other side, viz., the Pandava heroes were excited with rage.”
SECTION XCI
Sanjaya said, “During the progress, O king, of that fierce battle fraught
with the slaughter of great heroes, Sakuni the glorious son of Suvala,
rushed against the Pandavas. And so also, O monarch, Hridika’s son of the
Satwata race, that slayer of hostile heroes, rushed in that battle
against the Pandava ranks. And smiling the while, (several warriors on
thy side), with a large number of steeds consisting of the best of the
Kamvoja breed as also of those born in the country of the Rivers, and of
those belonging to Aratta and Mahi and Sindhu, and of those of Vanayu
also that were white in hue, and lastly those of hilly countries,
surrounded (the Pandava army).[438] And so also with horses, exceedingly
swift, fleet as the very winds, and belonging to the Tittri breed,
(others encompassed that army). And with many horses, clad in mail and
decked with gold, the foremost of their class and fleet as the winds the
mighty son of Arjuna (viz., Iravat), that slayer of foes, approached the
(Kaurava) force. This handsome and valiant son of Arjuna, named Iravat,
was begotten upon the daughter of the king of the Nagas by the
intelligent Partha. Her husband having been slain by Garuda, she became
helpless, and of cheerless soul. Childless as she was, she was bestowed
(upon Arjuna) by the high-souled Airavat. Partha accepted her for wife,
coming to him as she did under the influence of desire. It was thus that
that son of Arjuna was begotten upon the wife of another.[439] Abandoned
by his wicked uncle from hatred of Partha, he grew up in the region of
the Nagas, protected by his mother. And he was handsome and endued with
great strength, possessed of diverse accomplishments, and of prowess
incapable of being baffled. Hearing that Arjuna had gone to the region of
Indra, he speedily went thither. And the mighty-armed Iravat, possessed
of prowess incapable of being baffled, approaching his sire, saluted him
duly, standing before him with joined hands. And he introduced himself to
the high-souled Arjuna, saying, ‘I am Iravat, blessed be thou, and I am
thy son, O lord’. And he reminded Arjuna of all the circumstances
connected with the latter’s meeting with his mother. And thereupon the
son of Pandu recollected all those circumstances exactly as they
happened. Embracing his son then who resembled himself in
accomplishments, Partha, in Indra’s abode, was filled with joy. The
mighty-armed Iravat then, O king, in the celestial regions was, O
Bharata, joyfully commanded by Arjuna, with regard to his own business,
(in these words), ‘When the battle takes place, assistance should be
rendered by thee’. Saying ‘Yes’, O lord, he went away. And now at the
time of battle he presented himself, O king, accompanied with a large
number of steeds of great fleetness and beautiful colour. And those
steeds, decked with ornaments of gold, of various colours and exceeding
fleetness, suddenly coursed over the field, O king, like swans on the
bosom of the vast deep. And those steeds falling upon thine of exceeding
swiftness, struck their chests and noses against those of thine.
Afflicted by their own impetuous clash (against thine), they suddenly
fell down, O king, on the earth. And in consequence of those steeds as
also of thine occasioned by that clash, loud sounds were heard resembling
what occurs at Garuda’s swoop. And the rider of those steeds, O king,
thus dashing against one another in that battle, began to slay one
another fiercely. And during that general engagement which was fierce and
terrible, the chargers of both sides (escaping from press of battle) ran
wildly away over the field. Weakened by one another’s shafts, brave
warriors, with their horses killed under them, and themselves worn out
with exertion, perished fast sabring one another. Then when those cavalry
divisions were thinned and a remnant only survived, the younger brothers
of Suvala’s son, possessed of great wisdom, rode out, O Bharata (from the
Kaurava array) to the van of battle, mounted on excellent chargers that
resembled the tempest itself in both fleetness and the violence of their
dash and that were well-trained and neither old nor young.[440] Those six
brothers endued with great strength, viz., Gaya, Gavaksha, Vrishava,
Charmavat, Arjava, and Suka dashed out of the mighty (Kaurava) array,
supported by Sakuni and by their respective forces of great valour,
themselves clad in mail, skilled in battle, fierce in mien, and possessed
of exceeding might. Breaking through that invincible cavalry division (of
the Pandavas), O thou of mighty arms, those Gandhara warriors who could
with difficulty be vanquished, supported by a large force, desirous of
heaven, longing for victory, and filled with delight, penetrated into it.
Beholding them filled with joy, the valiant Iravat, addressing his own
warriors decked with diverse ornaments and weapons, said unto them,
‘Adopt such contrivances in consequence of which these Dhritarashtra
warriors with their weapons and animals may all be destroyed.’ Saying
‘Yes’, all those warriors of Iravat began to slay those mighty and
invincible Dhartarashtra soldiers. Beholding that their own warriors were
thus overthrown by Iravat’s division, those sons of Suvala being unable
to bear it coolly, all rushed at Iravat and surrounded him on all sides.
And commanding (all their followers) to attack those of Iravat with
lances, those heroes swept over the field, creating a great confusion.
And Iravat, pierced with lances by those high-souled warriors, and bathed
in blood that trickled down (his wounds), looked like an elephant pierced
with the hook. Wounded deeply on the chest, back, and flanks, singly
encountering the many, he did not yet, O king, swerve from his (natural)
firmness. Indeed, Iravat, excited with rage, deprived all those
adversaries of their senses, piercing them, in that battle, with sharp
shafts. And that chastiser of foes, tearing those lances from off his
body, struck with them the sons of Suvala in battle. Then unsheathing his
polished sword and taking a shield, he rushed on foot, desirous of
slaying Suvala’s sons in that combat. The sons of Suvala, however,
recovering their senses, once more rushed at Iravat, excited with wrath.
Iravat, however, proud of his might, and displaying his lightness of
hand, proceeded towards all of them, armed with his sword. Moving as he
did with great activity, the sons of Suvala, although they moved about on
their fleet steeds, could not find an opportunity for striking that hero
(on foot). Beholding him then on foot, his foes surrounded him closely
and wished to take him captive. Then that crusher of foes, seeing them
contiguous to himself, struck off, with his sword, both their right and
left arms, and mangled their other limbs. Then those arms of theirs
adorned with gold, and their weapons, fell down on the earth, and they
themselves, with limbs mangled, fell down on the field, deprived of life.
Only Vrishava, O king, with many wounds on his person, escaped (with
life) from that dreadful battle destructive of heroes. Beholding them
lying on the field of battle, thy son Duryodhana, excited with wrath said
unto that Rakshasa of terrible mien, viz., Rishyasringa’s son
(Alamvusha), that great bowman versed in illusion, that chastiser of
foes, who bore feelings of animosity against Bhimasena in consequence of
the slaughter of Vaka, these words: ‘Behold, O hero, how the mighty son
of Phalguni, versed in illusion, hath done me a severe injury by
destroying my forces. Thou also, O sire, art capable of going everywhere
at will and accomplished in all weapons of illusion. Thou cherishest
animosity also for Partha. Therefore, do thou slay this one in battle.’
Saying ‘Yes’, that Rakshasa of terrible mien proceeded with a leonine
roar to that spot where the mighty and youthful son of Arjuna was. And he
was supported by the heroic warriors of his own division, accomplished in
smiting, well-mounted, skilled in battle and fighting with bright lances.
Accompanied by the remnant of that excellent cavalry division (of the
Kauravas), he proceeded, desirous of slaying in battle the mighty Iravat.
That slayer of foes, viz., the valiant Iravat, excited with rage, and
advancing speedily from desire of slaying the Rakshasa, began to resist
him. Beholding him advance, the mighty Rakshasa speedily set himself
about for displaying his powers of illusion. The Rakshasa then created a
number of illusive chargers which were ridden by terrible Rakshasas armed
with spears and axes. Those two thousand accomplished smiters advancing
with rage, were however, soon sent to the regions of Yama, (falling in
the encounter with Iravat’s forces). And when the forces of both
perished, both of them, invincible in battle, encountered each other like
Vritra and Vasava. Beholding the Rakshasa, who was difficult of being
vanquished in battle, advancing towards him, the mighty Iravat, excited
with rage, began to check his onset. And when the Rakshasa approached him
nearer, Iravat with his sword quickly cut off his bow, as also each of
his shafts into five fragments. Seeing his bow cut off, the Rakshasa
speedily rose up into the welkin, confounding with his illusion the
enraged Iravat. Then Iravat also, difficult of approach, capable of
assuming any form at will, and having a knowledge of what are the vital
limbs of the body, rising up into the welkin, and confounding with his
illusion the Rakshasa began to cut off the latter’s limbs in that battle
and thus were the limbs of the Rakshasa repeatedly cut into several
pieces.[441] [(Rakshasa ceases to be italicized at this point for a
couple of pages.--JBH)] Then the Rakshasa, however, O king, was re-born,
assuming a youthful appearance. Illusion is natural with them, and their
age and form are both dependent on their will. And the limbs of that
Rakshasa, O king, cut into pieces, presented a beautiful sight. Iravat,
excited with rage, repeatedly cut that mighty Rakshasa with his sharp
axe. The brave Rakshasa, thus cut into pieces like a tree by the mighty
Iravat, roared fiercely. And those roars of his became deafening.
Mangled with the axe, the Rakshasa began to pour forth blood in torrents.
Then (Alamvusha), the mighty son of Rishyasringa, beholding his foe
blazing forth with energy, became infuriate with rage and himself put
forth his prowess in that combat. Assuming a prodigious and fierce form,
he endeavoured to seize the heroic son of Arjuna, viz., the renowned
Iravat. In the sight of all the combatants there present, beholding that
illusion of the wicked Rakshasa in the van of battle, Iravat became
inflamed with rage and adopted steps for himself having recourse to
illusion. And when that hero, never retreating from battle, became
inflamed with wrath, a Naga related to him by his mother’s side, came to
him. Surrounded on all sides, in that battle by Nagas, that Naga, O king,
assumed a huge form mighty as Ananta himself. With diverse kinds of Nagas
then he covered the Rakshasa. While being covered by those Nagas, that
bull among Rakshasas reflected for a moment, and assuming the form of
Garuda, he devoured those snakes. When that Naga of his mother’s line was
devoured through illusion, Iravat became confounded. And while in that
state, the Rakshasa slew him with his sword, Alamvusha felled on the
earth Iravat’s head decked with ear-rings and graced with a diadem and
looking beautiful like a lotus or the moon.
“When the heroic son of Arjuna was thus slain by the Rakshasa, the
Dhartarashtra host with all the kings (in it) were freed from grief. In
that great battle that was so fierce, awful was the carnage that occurred
among both the divisions. Horses and elephants and foot-soldiers
entangled with one another, were slain by tuskers. And many steeds and
tuskers were slain by foot-soldiers. And in that general engagement
bodies of foot-soldiers and cars, and large numbers of horses belonging
both to thy army and theirs, were slain, O king, by car-warriors.
Meanwhile, Arjuna, not knowing that the son of his loins had been
slaughtered, slew in that battle many kings who had been protecting
Bhishma. And the warriors, O king, of thy army and the Srinjayas, by
thousands, poured out their lives as libations (on the fire of battle),
striking one another. And many car-warriors, with dishevelled hair, and
with swords and bows fallen from their grasp fought with their bare arms,
encountering one another. The mighty Bhishma also, with shafts capable of
penetrating into the very vitals, slew many mighty car-warriors and
caused the Pandava army to tremble (the while). By him were slain many
combatants in Yudhishthira’s host, and many tuskers and cavalry-soldiers
and car-warriors and steeds. Beholding, O Bharata, the prowess of Bhishma
in that battle, it seemed to us that it was equal to that of Sakra
himself. And the prowess of Bhimasena, as also that of Parshata, was
hardly less, O Bharata, (than that of Bhishma). And so also the battle
fought by that great bowman (viz., Satyaki) of Satwata’s race, was
equally fierce. Beholding, however, the prowess of Drona, the Pandavas
were struck with fear. Indeed they thought, ‘Alone, Drona can slay us
with all our troops. What then should be said of him when he is
surrounded by a large body of warriors who for their bravery are renowned
over the world?’ Even this, O king, was what the Partha said, afflicted by
Drona. During the progress of that fierce battle, O bull of Bharata’s
race, the brave combatants of neither army forgave their adversaries of
the other. O sire, the mighty bowmen of both thy army and that of the
Pandavas, inflamed with wrath, fought furiously with one another, as if
they were possessed of by the Rakshasas and demons. Indeed, he did not
see any one in the battle which was so destructive of lives and which was
considered as a battle of the demons, to take of life.”
SECTION XCII
Dhritarashtra said, “Tell me, O Sanjaya, all that the mighty Partha did
in battle when they heard that Iravat had been slain.”
Sanjaya said, “Beholding Iravat slain in battle, the Rakshasa
Ghatotkacha, the son of Bhimasena, uttered loud shouts. And in
consequence of the loudness of those roars, the earth having the ocean
for her robes, along with her mountains and forests, began to tremble
violently. And the welkin also and the quarters both cardinal and
subsidiary, all trembled. And hearing those loud roars of his, O Bharata,
the thighs and other limbs of the troops began to tremble, and sweat also
appeared on their persons. And all thy combatants, O king, became
cheerless of heart. And all over the field the warriors stood still, like
an elephant afraid of the lion. And the Rakshasa, uttering those loud
roars resembling the rattle of thunder, assuming a terrible form, and
with a blazing spear upraised in hand, and surrounded by many bulls among
Rakshasas of fierce forms armed with diverse weapons, advanced, excited
with rage and resembling the Destroyer himself at the end of the Yuga.
Beholding him advance in wrath and with a terrible countenance, and
seeing also his own troops almost all running away from fear of that
Rakshasa, king Duryodhana rushed against Ghatotkacha, taking up his bow
with arrow fixed on the string, and repeatedly roaring like a lion.
Behind him proceeded the ruler of the Vangas, with ten thousand
elephants, huge as hills, and each with juice trickling down. Beholding
thy son, O king, (thus) advancing surrounded by that elephant division,
that ranger of the night (viz., Ghatotkacha) was highly inflamed with
rage. Then commenced a battle with utmost vehemences that made the hair
stand on end, between the formidable Rakshasa and the troops of
Duryodhana. And beholding also that elephant division risen (on the
horizon) like a cloud, the Rakshasas, inflamed with rage, rushed towards
it, weapons in hand, and uttering diverse roars like clouds charged with
lightning. With arrows and darts and swords and long shafts, as also with
spears and mallets and battle-axes and short arrows, they began to smite
down that elephant host. And they slew huge elephants with
mountain-summits and large trees. While the Rakshasas slew those
elephants, O king, we saw that some of them had their frontal globes
smashed, some were bathed in blood, and some had their limbs broken or
cut through. At last when that elephant host was broken and thinned,
Duryodhana, O king, rushed upon the Rakshasas, under the influence of
rage and becoming reckless of his very life. And that mighty warrior sped
clouds of sharp shafts at the Rakshasas. And that great bowman slew many
of their foremost warriors. Inflamed with rage, O chief of the Bharatas,
that mighty car-warrior, viz., thy son Duryodhana, then slew with four
shafts four of the principal Rakshasas, viz., Vegavat, Maharudra,
Vidyujihva, and Pramathin. And once again, O chief of the Bharatas, that
warrior of immeasurable soul, sped at the Rakshasa host showers of arrows
that could with difficulty be resisted. Beholding that great feat of thy
son, O sire, the mighty son of Bhimasena blazed up with wrath. Drawing
his large bow effulgent as the lightning, he rushed impetuously at the
wrathful Duryodhana. Beholding him (thus) rushing like Death himself
commissioned by the Destroyer, thy son Duryodhana, O king, shook not at
all. With eyes red in anger, and excited with rage, Ghatotkacha, then,
addressing thy son, said, ‘I shall today be freed from the debt I owe to
my sires, as also to my mother, they that had so long been exiled by thy
cruel self. The sons of Pandu, O king, were vanquished by thee in that
match at dice. Drupada’s daughter Krishna also, while ill and, therefore,
clad in a single raiment, was brought into the assembly and great trouble
was given by thee in diverse ways, O thou most wicked, unto her. While
dwelling also in her sylvan retreat, thy well-wisher, that wicked wight,
viz., the ruler of the Sindhus, persecuted her further, disregarding my
sires. For these and other wrongs, O wretch of thy race, I shall today
take vengeance if thou dost not quit the field.’ Having said these words,
Hidimva’s son, drawing his gigantic bow, biting his (nether) lip with his
teeth, and licking the corners of his mouth, covered Duryodhana with a
profuse shower, like a mass of clouds covering the mountain-breast with
torrents of rain in the rainy season.”
SECTION XCIII
Sanjaya said,--“That arrowy shower, difficult of being borne by even the
Danavas, king Duryodhana, however, (quietly) bore in that battle, like a
gigantic elephant bearing a shower (from the blue).[442] Then filled with
anger and sighing like a snake, thy son, O bull of Bharata’s race, was
placed in a position of great danger. He then shot five and twenty sharp
arrows of keen points. These, O king, fell with great force on that bull
among Rakshasas, like angry snakes of virulent poison on the breast of
Gandhamadana. Pierced with those shafts, blood trickled down the
Rakshasa’s body and he looked like an elephant with rent temples.[443]
Thereupon that cannibal set his heart upon the destruction of the (Kuru)
king. And he took up a huge dart that was capable of piercing even a
mountain. Blazing with light, effulgent as a large meteor, it flamed with
radiance like the lightning itself. And the mighty-armed Ghatotkacha,
desirous of slaying thy son, raised that dart. Beholding that dart
upraised, the ruler of the Vangas mounting upon an elephant huge as a
hill, drove towards the Rakshasa. On the field of battle, with the mighty
elephant of great speed, Bhagadatta placed himself in the very front of
Duryodhana’s car. And with that elephant he completely shrouded the car
of thy son. Beholding then the way (to Duryodhana’s car) thus covered by
the intelligent king of the Vangas, the eyes of Ghatotkacha, O king,
became red in anger. And he hurled that huge dart, before upraised, at
that elephant. Struck, O king, with that dart hurled from the arms of
Ghatotkacha, that elephant, covered with blood and in great agony, fell
down and died. The mighty king of the Vangas, however, quickly jumping
down from that elephant, alighted on the ground. Duryodhana then
beholding the prince of elephants slain, and seeing also his troops
broken and giving way, was filled with anguish. From regard, however, for
a Kshatriya’s duty[444] as also his own pride, the king, though defeated,
stood firm like a hill. Filled with wrath and aiming a sharp arrow that
resembled the Yuga fire in energy, he sped it at that fierce wanderer of
the night. Beholding that arrow, blazing as Indra’s bolt, thus coursing
towards him, the high-souled Ghatotkacha baffled it by the celerity of
his movements. With eyes red in wrath, he once more shouted fiercely,
frightening all thy troops, like the clouds that appear at the end of the
Yuga. Hearing those fierce roars of the terrible Rakshasa, Bhishma the
son of Santanu, approaching the preceptor, said these words, ‘These
fierce roars that are heard, uttered by Rakshasas, without doubt indicate
that Hidimva’s son is battling with king Duryodhana. That Rakshasa is
incapable of being vanquished in battle by any creature. Therefore,
blessed be ye, go thither and protect the king. The blessed Duryodhana
hath been attacked by the high-souled Rakshasa. Therefore, ye chastisers
of foes, even this is our highest duty.[445]’ Hearing those words of the
grandsire, those mighty car-warriors without loss of time and with the
utmost speed, proceeded to the spot when the king of the Kurus was. They
met Duryodhana and Somadatta and Valhika and Jayadratha; and Kripa and
Bhurisravas and Salya, and the two princes of Avanti along with
Vrihadvala, and Aswatthaman and Vikarna, and Chitrasena and Vivinsati.
And many thousands of other car-warriors, including all those that
followed them, proceeded, desirous of rescuing thy son Duryodhana who had
been hotly pressed. Beholding that invincible division protected by those
mighty car-warriors, coming towards him with hostile intentions, that
best of Rakshasas, viz., the mighty-armed Ghatotkacha, stood firm like
the Mainaka mountain, with a huge bow in hand, and surrounded by his
kinsmen armed with clubs and mallets and diverse other kinds of weapons.
Then commenced a fierce battle, making the hair stand on end, between
those Rakshasas on the one side and that foremost of Duryodhana’s
divisions on the other. And the loud noise of twanging bows in that
battle was heard, O king, on all sides resembling the noise made by
burning bamboos. And the din produced by the weapons falling upon the
coats of mail of the combatants resembled, O king, the noise of splitting
hills. And the lances, O monarch, hurled by heroic arms, while coursing
through the welkin, looked like darting snakes. Then, excited with great
wrath and drawing his gigantic bow, the mighty-armed prince of the
Rakshasas, uttering a loud roar, cut off, with a crescent-shaped arrow,
the preceptor’s bow in a rage. And overthrowing, with another
broad-headed arrow, the standard of Somadatta, he uttered a loud yell.
And he pierced Valhika with three shafts in the centre of the chest. And
he pierced Kripa with one arrow, and Chitrasena with three. And with
another arrow, well-aimed and well-sped from his bow drawn to its fullest
stretch, he struck Vikarna at the shoulder-joint. Thereupon the latter,
covered with gore, sat down on the terrace of his car. Then that Rakshasa
of immeasurable soul, excited with rage, O bull of Bharata’s race, sped
at Bhurisravas five and ten shafts. These, penetrating through the
latter’s armour, entered the earth. He then struck the chariot of
Vivinsati and Aswatthaman. These fell down on the front of their cars,
relinquishing the reins of the steeds. With another crescent-shaped shaft
he overthrew the standard of Jayadratha bearing the device of a boar and
decked with gold. And with a second arrow he cut off the latter’s bow.
And with eyes red in wrath, he slew with four shafts the four steeds of
the high-souled king of Avanti. And with another arrow, O king,
well-tempered and sharp, and shot from his bow drawn to its fullest
stretch, he pierced king Vrihadvala. Deeply pierced and exceedingly
pained, the latter sat down on the terrace of his car. Filled with great
wrath and seated on his car, the prince of the Rakshasas then shot many
bright arrows of keen points that resembled snakes of virulent poison.
These, O king, succeeded in piercing Salya accomplished in battle.”
SECTION XCIV
Sanjaya said, “Having in that battle made all those warriors (of thy
army) turn their faces from the field, the Rakshasa then, O chief of the
Bharatas, rushed at Duryodhana, desirous of slaying him. Beholding him
rushing with great impetuosity towards the king, many warriors of thy
army, incapable of defeat in battle, rushed towards him (in return) from
desire of slaying him. Those mighty car-warriors, drawing their bows that
measured full six cubits long, and uttering loud roars like a herd of
lions, all rushed together against that single warrior. And surrounding
him on all sides, they covered him with their arrowy showers like the
clouds covering the mountain-breast with torrents of rain in autumn.
Deeply pierced with those arrows and much pained, he resembled then an
elephant pierced with the hook. Quickly then he soared up into the
firmament like Garuda. And (while there) he uttered many loud roars like
the autumnal clouds, making the welkin and all the points of the compass,
cardinal and subsidiary, resounded with those fierce cries. Hearing those
roars of the Rakshasa, O chief of the Bharatas, king Yudhishthira then,
addressing Bhima, said unto that chastiser of foes these words, ‘The
noise that we hear uttered by the fiercely-roaring Rakshasa, without
doubt, indicates that he is battling with the mighty car-warriors of the
Dhartarashtra army. I see also that the burden has proved heavier than
what that bull among Rakshasas is able to bear. The grandsire, too,
excited with rage, is ready to slaughter the Panchalas. For protecting
them Phalguni is battling with the foe. O thou of mighty arms hearing now
of these two tasks, both of which demand prompt attention, go and give
succour to Hidimva’s son who is placed in a position of very great
danger.’ Listening to these words of his brother, Vrikodara, with great
speed, proceeded, frightening all the kings with his leonine roars, with
great impetuosity, O king, like the ocean itself during the period of the
new full moon. Him followed Satyadhriti and Sauchiti difficult of being
vanquished in battle, and Srenimat, and Vasudana and the powerful son of
the ruler of Kasi, and many car-warriors headed by Abhimanyu, as also
those mighty car-warriors, viz., the sons of Draupadi, and the valiant
Kshatradeva, and Kshatradharman, and Nila, the ruler of the low
countries, at the head of his own forces. And these surrounded the son of
Hidimva with a large division of cars (for aiding him).[446] And they
advanced to the rescue of Ghatotkacha, that prince of the Rakshasas, with
the six thousand elephants, always infuriate and accomplished in smiting.
And with their loud leonine roars, and the clatter of their car-wheels,
and with the tread of their horse’s hoofs, they made the very earth to
tremble. Hearing the din of those advancing warriors the faces of thy
troops who were filled with anxiety in consequence of their fear of
Bhimasena became pale. Leaving Ghatotkacha then they all fled away. Then
commenced in that part of the field a dreadful battle between those
high-souled warriors and thine, both of whom were unretreating. Mighty
car-warriors, hurling diverse kinds of the weapons, chased and smote one
another. That fierce battle striking terror into the hearts of the timid,
was such that the different classes of combatants became entangled with
one another. Horses engaged with elephants and foot-soldiers with
car-warriors. And challenging one another, O king, they engaged in the
fight.[447] And in consequence of that clash of cars, steeds, elephants,
and foot-soldiers, a thick dust appeared, raised by the car-wheels and
the tread (of those combatants and animals). And that dust, thick and of
the colour of reddish smoke, shrouded the field of battle. And the
combatants were unable to distinguish their own from the foe. Sire
recognised not the son, and son recognised not the sire, in that dreadful
engagement which made the hair stand on end and in which no consideration
was shown (by any one for any body). And the noise made by the hissing
weapons and the shouting combatants resembled, O chief of Bharata’s race,
that made by departed spirits (in the infernal regions). And there flowed
a river whose current consisted of the blood of elephants and steeds and
men. And the hair (of the combatants) formed its weeds and moss. And in
that battle heads falling from the trunks of men made a loud noise like
that of a falling shower of stones. And the earth was strewn with the
headless trunks of human beings, with mangled bodies of elephants and
with the hacked limbs of steeds. And mighty car-warriors chased one
another for smiting one another down, and hurled diverse kinds of
weapons. Steeds, urged by their riders and falling upon steeds, dashed
against one another and fell down deprived of life. And men, with eyes
red in wrath, rushing against men and striking one another with their
chests, smote one another down. And elephants, urged by their guides
against hostile elephants, slew their compeers in that battle, with the
points of their tusks. Covered with blood in consequence of their wounds
and decked with standards (on their backs), elephants were entangled with
elephants and looked like masses of clouds charged with lightning. And
some amongst them mounted (by others) with the points of their tusks, and
some with their frontal globes split with lances, ran hither and thither
with loud shrieks like masses of roaring clouds. And some amongst them
with their trunks lopped off,[448] and others with mangled limbs, dropped
down in that dreadful battle like mountains shorn of their wings.[449]
Other huge elephants, copiously shedding blood from their flanks, ripped
open by compeers, looked like mountains with (liquified) red chalk
running down their sides (after a shower).[450] Others, slain with shafts
or pierced with lances and deprived of their riders, looked like
mountains deprived of their crests.[451] Some amongst them, possessed by
wrath and blinded (with fury) in consequence of the juice (trickling down
their temples and cheeks)[452] and no longer restrained with the hook,
crushed cars and steeds and foot-soldiers in that battle by hundreds. And
so steeds, attacked by horsemen with bearded darts and lances, rushed
against their assailants, as if agitating the points of the compass.
Car-warriors of noble parentage and prepared to lay down their lives,
encountering car-warriors, fought fearlessly, relying upon their utmost
might. The combatants, O king, seeking glory or heaven, struck one
another in that awful press, as if in a marriage by self-choice. During
however, that dreadful battle making the hair stand on end, the
Dhartarashtra troops generally were made to run their backs on the field.”
SECTION XCV
Sanjaya said, “Beholding his own troops slain, king Duryodhana then
excited with wrath, rushed towards Bhimasena, that chastiser of foes.
Taking up a large bow whose effulgence resembled that of Indra’s bolt, he
covered the son of Pandu with a thick shower of arrows. And filled with
rage, and aiming a sharp crescent-shaped shaft winged with feathers, he
cut off Bhimasena’s bow. And that mighty car-warrior, noticing an
opportunity, quickly aimed at his adversary a whetted shaft capable of
riving the very hills. With that (shaft), that mighty-armed (warrior)
struck Bhimasena in the chest. Deeply pierced with that arrow, and
exceedingly pained, and licking the corners of his mouth, Bhimasena of
great energy caught hold of his flag-staff decked with gold. Beholding
Bhimasena in that cheerless state, Ghatotkacha blazed up with wrath like
an all-consuming conflagration. Then many mighty car-warriors of the
Pandava army, headed by Abhimanyu and with wrath generated (in their
bosoms), rushed at the king shouting loudly. Beholding them (thus)
advancing (to the fight) filled with wrath and in great fury,
Bharadwaja’s son addressing the mighty car-warriors (of thy side), said
these words,--‘Go quickly, blessed be ye, and protect the king. Sinking
in an ocean of distress, he is placed in a situation of great danger.
These mighty car-warriors of the Pandava army, these great bowmen,
placing Bhimasena at their head, are rushing towards Duryodhana, shooting
and hurling diverse kinds of weapons, resolved upon winning success,
uttering terrible shouts, and frightening the kings (on your side)’.
Hearing these words of the preceptor, many warriors of thy side headed by
Somadatta rushed upon the Pandava ranks. Kripa and Bhurisravas and Salya,
and Drona’s son and Vivinsati, and Chitrasena and Vikarna, and the ruler
of the Sindhus, and Vrihadvala, and those two mighty bowmen, viz., the
two princes of Avanti, surrounded the Kuru king. Advancing only twenty
steps, the Pandavas and the Dhartarashtras began to strike, desirous of
slaughtering each other. The mighty-armed son of Bharadwaja also, having
said those words (unto the Dhartarashtra warriors), stretched his own
large bow and pierced Bhima with six and twenty arrows. And once again
that mighty car-warrior speedily covered Bhimasena with a shower of
arrows like a mass of clouds dropping torrents of rain on the
mountain-breasts in the rainy season. That mighty bowman Bhimasena,
however, of great strength, speedily pierced him in return with ten
shafts on the left side. Deeply pierced with those arrows and exceedingly
pained, O Bharata, the preceptor, enfeebled as he is with age, suddenly
sat down on the terrace of his car, deprived of consciousness. Beholding
him thus pained, king Duryodhana himself, and Aswatthaman also, excited
with wrath, both rushed towards Bhimasena. Beholding those two warriors
advance, each like Yama as he shows himself at the end of the Yuga, the
mighty-armed Bhimasena, quickly taking up a mace, and jumping down from
his car without loss of time, stood immovable like a hill, with that
heavy mace resembling the very club of Yama, upraised in battle.
Beholding him with mace (thus) upraised and looking (on that account)
like the crested Kailasa, both the Kuru king and Drona’s son rushed
towards him. Then the mighty Bhimasena himself rushed impetuously at
those two foremost of men thus rushing together towards him with great
speed. Beholding him thus rushing in fury and with terrible expression of
face, many mighty car-warriors of the Kaurava army speedily proceeded
towards him. Those car-warriors headed by Bharadwaja’s son, impelled by
the desire of slaughtering Bhimasena, hurled at his breast diverse kinds
of weapons, and thus all of them together afflicted Bhima from all sides.
Beholding that mighty car-warrior thus afflicted and placed in a
situation of great peril, many mighty car-warriors of the Pandava army,
headed by Abhimanyu, and prepared to lay down dear life itself, rushed to
the spot, desirous of rescuing him. The heroic ruler of the low country,
the dear friend of Bhima, viz., Nila, looking like a mass of blue clouds,
rushed at Drona’s son, filled with wrath. A great bowman, Nila always
desired an encounter with Drona’s son. Drawing his large bow, he pierced
the son of Drona with many winged arrows, like Sakra in days of old, O
king, piercing the invincible Danava Viprachitti, that terror of the
celestials, who, moved by anger frightened the three worlds by his
energy. Pierced after the same way by Nila with his well-shot arrows
winged with feathers, Drona’s son, covered with blood and exceedingly
pained, was filled with wrath. Drawing then his large bow, of twang loud
as the roar of Indra’s thunder, that foremost of intelligent persons set
his heart upon the destruction of Nila. Aiming then a few bright shafts
of broad heads and sharpened by the hands of their forger, he slew the
four steeds of his adversary and overthrew also his standard. And with
the seventh shaft he pierced Nila himself in the chest. Deeply pierced
and exceedingly pained, he sat down on the terrace of his car. Beholding
king Nila, who looked like a mass of blue clouds, in a swoon,
Ghatotkacha, filled with wrath and surrounded by his kinsmen, rushed
impetuously towards Drona’s son, that ornament of battle. Similarly many
other Rakshasas, incapable of being easily defeated in battle, rushed at
Aswatthaman. Beholding then that Rakshasa of terrible mien coming towards
him, the valiant son of Bharadwaja impetuously rushed towards him. Filled
with wrath he slew many Rakshasas of formidable visage, that is, those
wrathful ones amongst them who were in Ghatotkacha’s van. Beholding them
repulsed from the encounter by means of the shafts shot from the bow of
Drona’s son, Bhimasena’s son Ghatotkacha of gigantic size was filled with
rage. He then exhibited a fierce and awful illusion. Therewith that
prince of the Rakshasas, endued with extraordinary powers of illusion,
confounded the son of Drona in that battle. Then all thy troops, in
consequence of that illusion, turned their backs upon the field. They
beheld one another cut down and lying prostrate on the surface of the
earth, writhing convulsively, perfectly helpless, and bathed in blood.
Drona and Duryodhana and Salya and Aswatthaman, and other great bowmen
that were regarded as foremost among the Kauravas, also seemed to fly
away. All the car-warriors seemed to be crushed, and all the kings seemed
to be slain. And horses and horse-riders seemed to be cut down in
thousands. Beholding all this, thy troops fled away towards their tents.
And although, O king, both myself and Devavrata cried out at the top of
our voices, saying, ‘Fight, do not fly away, all this is Rakshasa
illusion in battle, applied by Ghatotkacha,’ yet they stopped not, their
senses having been confounded. Although both of us said so, still struck
with panic, they gave no credit to our words. Beholding them fly away the
Pandavas regarded the victory to be theirs. With Ghatotkacha (among them)
they uttered many leonine shouts. And all around they filled the air with
their shouts mingled with the blare of their conches and the beat of
their drums. It was thus that thy whole army, routed by the wicked
Ghatotkacha, towards the hour of sunset, fled away in all directions.”
SECTION XCVI
Sanjaya said, “After that great battle, king Duryodhana, approaching
Ganga’s son and saluting him with humility, began to narrate to him all
that had happened about the victory won by Ghatotkacha and his own
defeat. That invincible warrior, O king, sighing repeatedly, said these
words unto Bhishma, the grandsire of the Kurus, ‘O lord, relying upon
thee, as Vasudeva hath been (relied upon) by the foe, a fierce war hath
been commenced by me with the Pandavas. These eleven Akshauhinis of
celebrated troops that I have, are, with myself, obedient to thy command,
O chastiser of foes. O tiger among the Bharatas, though thus situated,
yet have I been defeated into battle by the Pandava warriors headed by
Bhimasena relying upon Ghatotkacha. It is this that consumeth my limbs
like fire consuming dry tree. O blessed one, O chastiser of foes, I
therefore desire, through thy grace, O grandsire, to slay Ghatotkacha
myself, that worst of Rakshasas, relying upon thy invincible self. It
behoveth thee to see that wish of mine may be fulfilled.’ Hearing these
words of the king, that foremost one among the Bharatas, viz., Bhishma,
the son of Santanu, said these words unto Duryodhana, ‘Listen, O king, to
these words of mine that I say unto thee, O thou of Kuru’s race, about
the way in which thou, O chastiser of foes, shouldst always behave. One’s
own self, under all circumstances, should be protected in battle, O
repressor of foes. Thou shouldst always, O sinless one, battle with king
Yudhishthira the Just, or with Arjuna, or with the twins, or with
Bhimasena. Keeping the duty of a king before himself, a king striketh a
king. Myself, and Drona, and Kripa, and Drona’s son, and Kritavarman of
the Satwata race, and Salya, and Somadatta’s son, and that mighty
car-warrior Vikarna, and thy heroic brothers headed by Dussasana, will
all, for thy sake, battle against that mighty Rakshasas. Or if thy grief
on account of that fierce prince of the Rakshasas be too great, let this
one proceed in battle against that wicked warrior, that is to say, king
Bhagadatta who is equal unto Purandara himself in fight’. Having said
this much unto the king, the grandsire skilled in speech then addressed
Bhagadatta in the presence of the (Kuru) king, saying, ‘Proceed quickly,
O great monarch, against that invincible warrior, viz., the son of
Hidimva. Resist in battle, with care, and in view of all the bowmen, that
Rakshasa of cruel deeds, like Indra in days of old resisting Taraka. Thy
weapons are celestial. Thy prowess also is great, O chastiser of foes. In
days of old many have been the encounters that thou hadst with Asura, O
tiger among kings, thou art that Rakshasa’s match in great battle.
Strongly supported by thy own troops, slay, O king, that bull among
Rakshasas’. Hearing these words of Bhishma the generalissimo (of the
Kaurava army), Bhagadatta specially set out with a leonine roar facing
the ranks of the foe. Beholding him advance towards them like a mass of
roaring clouds, many mighty car-warriors of the Pandava army proceeded
against him, inflamed with wrath. They were Bhimasena, and Abhimanyu and
the Rakshasa Ghatotkacha; and the sons of Draupadi, and Satyadhriti, and
Kshatradeva, O sire, and the rulers of the Chedis, and Vasudana, and the
king of the Dasarnas. Bhagadatta then, on his elephant named Supratika,
rushed against them. Then commenced a fierce and awful battle between the
Pandavas and Bhagadatta, that increased the population of Yama’s kingdom.
Shafts of terrible energy and great impetuosity, shot by car-warriors,
fell, O king, on elephants and cars. Huge elephants with rent temples and
trained (to the fight) by their guides, approaching fell upon one another
fearlessly. Blind (with fury) in consequence of the temporal juice
trickling down their bodies, and excited with rage, attacking one another
with their tusks resembling stout bludgeons, they pierced one another
with the points of those weapons.[453] Graced with excellent tails, and
ridden by warriors armed with lances, steeds, urged by those riders fell
fearlessly and with great impetuosity upon one another. And
foot-soldiers, attacked by bodies of foot-soldiers with darts and lances,
fell down on the earth by hundreds and thousands. And car-warriors upon
their cars, slaughtering heroic adversaries in that battle by means of
barbed arrows and muskets and shafts, uttered leonine shouts.[454] And
during the progress of the battle making the hair stand on end, that
great bowman, viz., Bhagadatta, rushed towards Bhimasena, on his elephant
of rent temples and with juice trickling down in seven currents and
resembling (on that account) a mountain with (as many) rillets flowing
down its breast after a shower. And he came, O sinless one, scattering
thousands of arrows from the head of Supratika (whereon he stood) like
the illustrious Purandara himself on his Airavata. King Bhagadatta
afflicted Bhimasena with that arrowy shower like the clouds afflicting
the mountain breast with torrents of rain on the expiry of summer. That
mighty bowman Bhimasena, however, excited with rage, slew by his arrowy
showers the combatants numbering more than a hundred, that protected the
flanks and rear of Bhagadatta.[455] Beholding them slain, the valiant
Bhagadatta, filled with rage, urged his prince of elephants towards
Bhimasena’s car. That elephant, thus urged by him, rushed impetuously
like an arrow propelled from the bowstring towards Bhimasena, that
chastiser of foes. Beholding that elephant advancing, the mighty
car-warriors of the Pandava army, placing Bhimasena at their head,
themselves rushed towards it. Those warriors were the (five) Kekaya
princes, and Abhimanyu, and the (five) sons of Draupadi and the heroic
ruler of the Dasarnas, and Kshatradeva also, O sire, and the ruler of the
Chedis, and Chitraketu. And all these mighty warriors came, inflamed with
anger, and exhibiting their excellent celestial weapons. And they all
surrounded in anger that single elephant (on which their adversary rode).
Pierced with many shafts, that huge elephant, covered with gore flowing
from his wounds, looked resplendent like a prince of mountain variegated
with (liquified) red chalk (after a shower). The ruler of the Dasarnas
then, on an elephant that resembled a mountain, rushed towards
Bhagadatta’s elephant. That prince of elephants, however, viz.,
Supratika, bore (the rush of) that advancing compeer like the continent
bearing (the rush of) the surging sea. Beholding that elephant of the
high souled king of the Dasarnas thus resisted, even the Pandava troops,
applauding, cried out ‘Excellent, excellent!’ Then that best of kings,
viz., the ruler of the Pragjyotishas, excited with rage, sped four and
ten lances at that elephant. These, speedily penetrating through the
excellent armour, decked with gold, that covered the animal’s body,
entered into it, like snakes entering anthills. Deeply pierced and
exceedingly pained, that elephant, O chief of the Bharatas, its fury
quelled, speedily turned back with great force. And it fled away with
great swiftness, uttering frightful shrieks, and crushing the Pandava
ranks like the tempest crushing trees with its violence. After that
elephant was (thus) vanquished, the mighty car-warriors of the Pandava
army, uttering loud leonine shouts, approached for battle. Placing Bhima
at their head, they rushed at Bhagadatta scattering diverse kinds of
arrows and diverse kinds of weapons. Hearing the fierce shouts, O king,
of those advancing warriors swelling with rage and vengeance, that great
bowman Bhagadatta, filled with rage and perfectly fearless, urged his own
elephant. That prince of elephants then, thus urged with the hook and the
toe, soon assumed the form of the (all-destructive) Samvarta fire (that
appears at the end of the Yuga). Crushing crowds of cars and (hostile)
compeers and steeds with riders, in that battle, it began, O king, to
turn hither and thither. Filled with rage it also crushed foot-soldiers
by hundreds and thousands. Attacked and agitated by that elephant, that
large force of the Pandavas shrank in dimensions, O king, like a piece of
leather exposed to the heat of fire. Beholding, then the Pandava array
broken by the intelligent Bhagadatta, Ghatotkacha, of fierce mien, O
king, with blazing face and eyes red as fire, filled with rage, rushed
towards him. Assuming a terrible form and burning with wrath, he took up
a bright dart capable of riving the very hills. Endued with great
strength, he forcibly hurled that dart that emitted blazing flames from
every part desirous of slaying that elephant. Beholding it coursing
towards him with great impetuosity, the ruler of the Pragjyotishas sped
at it a beautiful but fierce and sharp arrow with a crescent head.
Possessed of great energy he cut off that dart with that arrow of his.
Thereupon that dart, decked with gold, thus divided in twain, dropped
down on the ground, like the bolt of heaven, hurled by Indra, flashing
through the welkin. Beholding that dart (of his adversary), O king,
divided in twain and fallen on the ground, Bhagadatta took up a large
javelin furnished with a golden staff and resembling a flame of fire in
effulgence, and hurled it at the Rakshasa, saying, ‘Wait, Wait’. Seeing
it coursing towards him like the bolt of heaven through the welkin, the
Rakshasa jumped up and speedily seizing it uttered a loud shout. And
quickly placing it against his knee, O Bharata, he broke it in the very
sight of all the kings. All this seemed exceedingly wonderful. Beholding
that feat achieved by the mighty Rakshasa, the celestials in the
firmament, with the Gandharvas and the Munis, were filled with wonder.
And the Pandava warriors also, headed by Bhimasena, filled the earth with
cries of ‘Excellent, Excellent’. Hearing, however, those loud shouts of
the rejoicing Pandavas, that great bowman, viz., the valiant Bhagadatta,
could not bear it (coolly). Drawing his large bow whose effulgence
resembled that of Indra’s bolt, he roared with great energy at the mighty
car-warriors of the Pandava army, shooting at the same time many bright
arrows of great sharpness and possessed of the effulgence of fire. And he
pierced Bhima with one arrow, and the Rakshasa with nine. And he pierced
Abhimanyu with three, and the Kekaya brothers with five. And with another
straight arrow shot from his bow drawn to its fullest stretch, he
pierced, in that battle, the right arm of Kshatradeva. Thereupon the
latter’s bow with arrow fixed on the bowstring dropped down from his
hand. And he struck the five sons of Draupadi with five arrows. And from
wrath, he slew the steeds of Bhimasena. And with three shafts winged with
feathers, he cut down Bhimasena’s standard bearing the device of a lion.
And with three other shafts he pierced Bhima’s charioteer. Deeply pierced
by Bhagadatta in that battle, and exceedingly pained, Visoka thereupon, O
chief of the Bharatas, sat down on the terrace of the car. Then, O king,
that foremost of car-warriors, viz., Bhima, thus deprived of his car,
quickly jumped down from his large vehicle taking up his mace. Beholding
him with mace upraised and looking like a crested hill, all thy troops, O
Bharata, became filled with great fear. Just at this time that son of
Pandu who had Krishna for his charioteer, O king, slaughtering the foe on
all sides as he came, appeared at that spot where those tigers among men,
those mighty car-warriors, viz., Bhimasena and Ghatotkacha, sire and son,
were engaged with the ruler of the Pragjyotishas. Beholding his brothers,
those mighty car-warriors, engaged in battle, that son of Pandu quickly
commenced to fight, profusely scattering his shafts, O chief of the
Bharatas. Then that mighty car-warrior, viz., king Duryodhana, speedily
urged on a division of his troops abounding with cars and elephants.
Towards that mighty division of the Kauravas thus advancing with
impetuosity, Arjuna of white steeds rushed with great impetuosity.
Bhagadatta also, upon that elephant of his, O Bharata, crushing the
Pandava ranks, rushed towards Yudhishthira. Then commenced a fierce
battle between Bhagadatta, O sire, and the Panchalas, the Srinjayas, and
the Kekayas, with upraised weapons. Then Bhimasena, in that battle told
both Kesava and Arjuna in detail about the slaughter of Iravat as it had
occurred.”
SECTION XCVII
Sanjaya said, “Hearing that his son Iravat had been slain, Dhananjaya was
filled with great grief and sighed like a snake. And addressing Vasava in
the midst of battle, he said these words, ‘Without doubt, the high-souled
Vidura of great wisdom had before seen (with his mind’s eye) this awful
destruction of the Kurus and the Pandavas. It was for this that he
forbade king Dhritarashtra.[456] In this battle, O slayer of Madhu, many
other heroes have been slain by the Kaurava and many amongst the Kauravas
have similarly been slain by ourselves. O best of men, for the sake of
wealth vile acts are being done. Fie upon that wealth for the sake of
which such slaughter of kinsmen is being perpetrated. For him that hath
no wealth, even death would be better than the acquisition of wealth by
the slaughter of kinsmen. What, O Krishna, shall we gain by slaying our
assembled kinsmen? Alas, for Duryodhana’s fault, and also of Sakuni the
son of Suvala, as also through the evil counsels of Karna, the Kshatriya
race is being exterminated, O slayer of Madhu. I now understand, O
mighty-armed one, that the king acted wisely by begging of Suyodhana[457]
only half the kingdom, or, instead, only five villages. Alas, even that
was not granted by that wicked-souled wight. Beholding so many brave
Kshatriyas lying (dead) on the field of battle, I censure myself,
(saying) fie upon the profession of a Kshatriya. The Kshatriyas will
regard me powerless in battle. For this alone, I am battling. Else, O
slayer of Madhu, this battle with kinsmen is distasteful to me. Urge the
steeds on with speed towards the Dhartarashtra army. I will, with my two
arms, reach the other shore of this ocean of battle that is so difficult
to cross. There is no time, O Madhava, to lose in action’. Thus addressed
by Partha, Kesava, that slayer of hostile heroes, urged those steeds of
white hue endued with the speed of the wind. Then, O Bharata, loud was
the noise that was heard among thy troops, resembling that of the ocean
itself at full tide when agitated by the tempest.[458] In the afternoon,
O king, the battle that ensued between Bhishma and the Pandavas was
marked by noise that resembled the roar of the clouds. Then, O king, thy
sons, surrounding Drona like the Vasus surrounding Vasava, rushed in the
battle against Bhimasena. Then Santanu’s son, Bhishma, and that foremost
of car-warriors, viz., Kripa, and Bhagadatta, and Susarman, all went
towards Dhananjaya. And Hridika’s son (Kritavarman) and Valhika rushed
towards Satyaki. And king Amvashta placed himself before Abhimanyu. And
other great car-warriors, O king, encountered other great car-warriors.
Then commenced a fierce battle that was terrible to behold. Bhimasena
then, O king, beholding thy sons, blazed up with wrath in that battle,
like fire with (a libation of) clarified butter. Thy sons, however, O
monarch, covered that son of Kunti with their arrows like the clouds
drenching the mountain-breast in the season of rains. While being (thus)
covered in diverse ways by thy sons, O king, that hero, possessed of the
activity of the tiger, licked the corners of his mouth.[459] Then, O
Bharata, Bhima felled Vyudoroska with a sharp horse-shoe-headed arrow.
Thereupon that son of thine was deprived of life. With another
broad-headed arrow, well-tempered and sharp, he then felled Kundalin like
a lion overthrowing a smaller animal. Then, O sire, getting thy (other)
sons (within reach of his arrows), he took up a number of shafts, sharp
and well-tempered, and with careful aim speedily shot these at them.
Those shafts, sped by that strong bowman, viz., Bhimasena, felled thy
sons, those mighty car-warriors, from their vehicles. (These sons of
thine that were thus slain were) Anadhriti, and Kundabhedin, and Virata,
and Dirghalochana, and Dirghavahu, and Suvahu, and Kanykadhyaja. While
falling down (from their cars), O bull of Bharata’s race, those heroes
looked resplendent like falling mango trees variegated with blossoms in
the spring. Then thy other sons, O monarch, fled away, regarding the
mighty Bhimasena as Death himself. Then like the clouds pouring torrents
of rain on the mountain breast, Drona in that battle covered with arrows
from every side that hero who was thus consuming thy sons. The prowess
that we then beheld of Kunti’s son was exceedingly wonderful, for though
held in check by Drona, he still slew thy sons. Indeed, as a bull beareth
a shower of rain falling from above, Bhima cheerfully bore that shower of
arrows shot by Drona. Wonderful, O monarch, was the feat that Vrikodara
achieved there, for he slew thy sons in that battle and resisted Drona
the while. Indeed, the elder brother of Arjuna sported amongst those
heroic sons of thine, like a mighty tiger, O king, among a herd of deer.
As a wolf, staying in the midst of a herd of deer, would chase and
frighten those animals, so did Vrikodara, in that battle chase and
frighten thy sons.
“Meanwhile, Ganga’s son, and Bhagadatta, and that mighty car-warrior,
viz., Gautama, began to resist Arjuna, that impetuous son of Pandu. That
Atiratha, baffling with his weapons the weapons of those adversaries of
his in that battle, despatched many prominent heroes of thy army to the
abode of Death. Abhimanyu also, with his shafts, deprived that renowned
and foremost of car-warriors, viz., king Amvashta, of his car. Deprived
of his car and about to be slain by the celebrated son of Subhadra, that
king quickly jumped down from his car in shame, and hurled his sword in
that battle at the high-souled Abhimanyu. Then, that mighty monarch got
up on the car of Hridika’s son, conversant with all movements in battle.
Subhadra’s son, that slayer of hostile heroes, beholding that sword
coursing towards him, baffled it by the celerity of his movements. Seeing
that sword thus baffled in that battle by Subhadra’s son, loud cries of
‘well done’, ‘well done’, were, O king, heard among thy troops. Other
warriors headed by Dhrishtadyumna battled with thy troops, while thy
troops, also, all battled with those of the Pandavas. Then, O Bharata,
fierce was the engagement that took place between thine and theirs, that
combatants smiting one another with great force and achieving the most
difficult feats. Brave combatants, O sire, seizing one another by the
hair, fought using their nails and teeth, and fists and knees, and palms
and swords, and their well-proportioned arms. And seizing one another’s
laches, they despatched one another to the abode of Yama. Sire slew son,
and son slew sire. Indeed, the combatants fought with one another, using
every limb of theirs. Beautiful bows with golden staves, O Bharata,
loosened from the grasp of slain warriors, and costly ornaments, and
sharp shafts furnished with wings of pure gold or silver and washed with
oil, looked resplendent (as they lay scattered on the field), the latter
resembling, in particular, snakes that had cast off their slough. And
swords furnished with ivory handles decked with gold, and the shields also
of bowmen, variegated with gold, lay on the field, loosened from their
grasp. Bearded darts and axes and swords and javelins, all decked with
gold, beautiful coats of mail, and heavy and short bludgeons, and spiked
clubs, and battle-axes, and short arrows, O sire, and elephants’ housings
of diverse shapes, and yak tails, and fans, lay scattered on the field.
And mighty car-warriors lay on the field with diverse kinds of weapons in
their hands or beside them, and looking alive, though the breath of life
had gone.[460] And men lay on the field with limbs shattered with maces
and heads smashed with clubs, or crushed by elephants, steeds, and cars.
And the earth, strewn in many places with the bodies of slain steeds,
men, and elephants, looked beautiful, O king, as if strewn with hills.
And the field of battle lay covered with fallen darts and swords and
arrows and lances and scimitars and axes and bearded darts and iron crows
and battle-axes, and spiked clubs and short arrows and Sataghnis[461] and
bodies mangled with weapons. And, O slayer of foes, covered with blood,
warriors lay prostrate on the field, some deprived of life and therefore,
in the silence of death, and others uttering low moans. And the earth,
strewn with those bodies, presented a variegated sight. And strewn with
the arms of strong warriors smeared with sandal paste and decked with
leathern fences and bracelets, with tapering thighs resembling the trunks
of elephants, and with fallen heads, graced with gems attached to turbans
and with earrings of large-eyed combatants, O Bharata, the earth assumed
a beautiful sight. And the field of battle, overspread with blood, dyed
coats of mail and golden ornaments of many kinds, looked exceedingly
beautiful as if with (scattered) fires of mild flames. And with ornaments
of diverse kinds fallen off from their places, with bows lying about,
with arrows of golden wings scattered around, with many broken cars
adorned with rows of bells, with many slain steeds scattered about
covered with blood and with their tongues protruding, with bottoms of
cars, standards, quivers, and banners, with gigantic conches, belonging
to great heroes, of milky whiteness lying about, and with trunkless
elephants lying prostrate, the earth looked beautiful like a damsel
adorned with diverse kinds of ornaments. And there, with other elephants
pierced with lances and in great agony, and frequently uttering low moans
with their trunks, the field of battle looked beautiful as if with moving
hills. With blankets of diverse hue, and housings of elephants, with
beautiful hooks falling about having handles decked with stones of lapis
lazuli, with bells lying about that had adorned gigantic elephants, with
clean and variegated cloths as also skins of the Ranku deer, with
beautiful neck-chains of elephants, with gold-decked girths, with broken
engines of diverse kinds, with bearded darts decked with gold, with
embroidered housings of steeds, embrowned with dust, with the lopped off
arms of cavalry soldiers, decked with bracelets and lying about, with
polished and sharp lances and bright swords, with variegated head-gears
fallen off (from heads) and scattered about, with beautiful
crescent-shaped arrows decked with gold, with housings of steeds, with
skins of the Ranku deer, torn and crushed, with beautiful and costly gems
that decked the head-gears of kings, with their umbrellas lying about and
yak tails and fans, with faces, bright as the lotus or the moon, of
heroic warriors, decked with beautiful ear-rings and graced with well-cut
beards, lying about and radiant with other ornaments of gold, the earth
looked like the firmament bespangled with planets and stars. Thus, O
Bharata, the two armies, viz., thine and theirs, encountering each other
in battle, crushed each other. And after the combatants had been
fatigued, routed, and crushed, O Bharata, dark night set in and the
battle could no longer be seen. Thereupon both the Kurus and the Pandavas
withdrew their armies, when that awful night of pitchy darkness came. And
having withdrawn their troops, both the Kurus and the Pandavas took rest
for the night, retiring to their respective tents.”
SECTION XCVIII
Sanjaya said, “Then king Duryodhana, and Sakuni the son of Suvala, and
thy son Dussasana, and the invincible Suta’s son (Karna) meeting
together, consulted in the following way. How could the sons of Pandu,
with their followers, be vanquished in battle? Even this was the subject
of their consultation. Then king Duryodhana, addressing the Suta’s son
and the mighty Sakuni, said unto all those counsellors of his, ‘Drona,
Bhishma, and Kripa, and Salya and Somadatta’s son do not resist the
Parthas. I do not know what the cause is of such conduct (of theirs).
Unslain by any of these, the Pandavas are destroying my forces.
Therefore, O Karna, I am becoming weaker in strength and my weapons also
are being exhausted. I am deceived by the heroic Pandavas--they that are
incapable of being vanquished by the very gods. Doubt filleth my mind as
to how, indeed, I shall succeed is smiting them in battle.’ Unto the king
who said so, O great monarch, the Suta’s son answered, ‘Do not grieve, O
chief of the Bharata. Even I will do what is agreeable to thee. Let
Santanu’s son Bhishma soon withdraw from the great battle. After Ganga’s
son will have withdrawn from the fight and laid aside his weapons, I will
slay the Partha along with all the Somakas, in the very sight of Bhishma.
I pledge my truth, O king. Indeed, Bhishma every day showeth mercy
towards the Pandavas. He is, besides incapable of vanquishing those
mighty car-warriors. Bhishma is proud of showing his prowess in battle.
He is again, very fond of fight. Why, O sire, will he, therefore,
vanquish the assembled Pandavas (for then the battle will be over)?
Therefore, repairing without delay to the tent of Bhishma, solicit that
old and reverend signior to lay aside his weapons. After he will have
laid aside his weapons, O Bharata, think the Pandavas as already slain,
with all their friends and kinsmen, O king, by myself alone.’ Thus
addressed by Karna, thy son Duryodhana then said unto his brother
Dussasana these words, ‘See, O Dussasana, that without delay that all who
walk in my train be dressed.’ Having said these words, O monarch, the
king addressed Karna, saying, ‘Having caused Bhishma, that foremost of
men, to consent to this, I will, without delay, come to thee, O chastiser
of foes. After Bhishma will have retired from the fight, thou wilt smite
(the foe) in battle’. Then thy son, O monarch, set out without delay,
accompanied by his brothers like He of a hundred sacrifices (accompanied)
by the gods. Then his brother Dussasana caused that tiger among kings,
endued, besides, with the prowess of a tiger, to mount on his horse.
Graced with bracelets, with diadem on head, and adorned with other
ornaments on his arms, O king, thy son shone brightly as he proceeded
along the streets. Smeared with fragrant sandal-paste of the hue of the
Bhandi flower and bright as burnished gold, and clad in clean vestments,
and proceeding with the sportive gait of the lion, Duryodhana looked
beautiful like the Sun of brilliant radiance in the firmament. And as
that tiger among men proceeded towards the tent of Bhishma, many mighty
bowmen, celebrated over the world, followed him behind. And his brothers
also walked in his train, like the celestials walking behind Vasava. And
others, foremost of men, mounted upon steeds, and others again on
elephants, O Bharata, and others on cars, surrounded him on all sides.
And many amongst those that wished him well, taking up arms for the
protection on his royal self, appeared there in large bodies, like the
celestials surrounding Sakra in heaven. The mighty chief of the Kurus,
adored by all the Kauravas, thus proceeded, O king, towards the quarters
of the renowned son of Ganga. Ever followed and surrounded, by his
uterine brothers, he proceeded, often raising his right arm, massive and
resembling the trunk of an elephant and capable of resisting all foes.
And with that arm of his, he accepted the regards that were paid to him
from all sides by by-standers who stood raising towards him their joined
hands. And he heard, as he journeyed, the sweet voices of the natives of
diverse realms. Of great fame, he was eulogised by bards and eulogists.
And in return that great king paid his regards unto them all. And many
high-souled persons stood around him with lighted lamps of gold fed with
fragrant oil. And surrounded with golden lamps, the king looked radiant
like the Moon attended by the blazing planets around him. And
(attendants) with head-gears decked with gold, having canes and
Jhariharas in hand, softly caused the crowd all around to make way. The
king then, having reached the excellent quarters of Bhishma, alighted
from his horse. And arrived at Bhishma’s presence, that ruler of men
saluted Bhishma and then sat himself down on an excellent seat that was
made of gold, beautiful throughout and overlaid with a rich coverlet.
With hands joined, eyes bathed in tears, and voice chocked in grief, he
then addressed Bhishma, saying, ‘Taking thy protection, this battle, O
slayer of foes, we ventured to vanquish the very gods and the Asuras with
Indra at their head. What shall I say, therefore, of the sons of Pandu,
heroic though they be, with their kinsmen and friends? Therefore, O son
of Ganga, it behoveth thee, O lord, to show me mercy. Slay the brave sons
of Pandu like Mahendra slaying the Danavas.--“I will slay, O king, all the
Somakas and the Panchalas and the Karushas along with the Kekayas, O
Bharata”--these were thy words to me. Let these words become true. Slay the
assembled Parthas, and those mighty bowmen, viz., the Somakas. Make thy
words true, O Bharata. If from kindness (for the Pandavas), O king, or
from thy hatred of my unfortunate self, thou sparest the Pandavas, then
permit Karna, that ornament of battle, to fight. He will vanquish in
battle the Parthas with all their friends and kinsmen.’ The king, thy son
Duryodhana having said this, shut his lips without saying anything more
to Bhishma of terrible prowess.”
SECTION XCIX
Sanjaya said, “The high-souled Bhishma, deeply pierced with wordy daggers
by thy son, became filled with great grief. But he said not a single
disagreeable word in reply. Indeed, mangled by those wordy daggers and
filled with grief and rage, he sighed like a snake and reflected (in
silence) for a long while. Raising his eyes then, and as if consuming,
from wrath, the world with the celestials, the Asuras, and the
Gandharvas, that foremost of persons conversant with the world, then
addressed thy son and said unto him these tranquil words, ‘Why, O
Duryodhana, dost thou pierce me thus with thy wordy daggers? I always
endeavour to the utmost of my might to achieve, and do achieve, what is
for thy good. Indeed, from desire of doing what is agreeable to thee, I
am prepared to cast away my life in battle. The Pandavas are really
invincible. When the brave son of Pandu gratified Agni in the forest of
Khandava, having vanquished Sakra himself in battle, even that is a
sufficient indication.[462] When, O mighty-armed one, the same son of
Pandu rescued thee while thou wert being led away a captive by the
Gandharvas, even that is a sufficient indication. On that occasion, O
lord, thy brave uterine brothers had all fled, as also Radha’s son of the
Suta caste. That (rescue, therefore, by Arjuna) is a sufficient
indication. In Virata’s city, alone he fell upon all of us united
together. That is a sufficient indication. Vanquishing in battle both
Drona and myself excited with rage, he took away our robes. That is a
sufficient indication. On that occasion, of old, of the seizure of kine,
he vanquished that mighty bowman the son of Drona, and Saradwat also.
That is a sufficient indication. Having vanquished Karna also who is very
boastful of his manliness, he gave the latter’s robes unto Uttara. That
is a sufficient indication. The son of Pritha defeated in battle the
Nivatakavachas who were incapable of defeat by Vasava himself. That is a
sufficient indication. Who, indeed, is capable of vanquishing in battle
the son of Pandu by force, him, viz., that hath for his protector the
Protector of the Universe armed with conch, discus, and mace? Vasudeva is
possessed of infinite power, and is the Destroyer of the Universe. He is
the highest Lord of all, the God of gods, the Supreme Soul and eternal.
He hath been variously described, O king, by Narada and other great
Rishis. In consequence of thy folly, however, O Suyodhana, thou knowest
not what should be said and what should not. The man on the point of
death beholdeth all trees to be made of gold. So thou also, O son of
Gandhari, seest everything inverted. Having provoked fierce hostilities
with the Pandavas and the Srinjayas, fight now (thyself) with them in
battle. Let us see thee act like a man. As regards myself, I will, O
tiger among men, slay all the Somakas and the Panchalas assembled
together, avoiding Sikhandin alone. Slain by them in battle, I will go to
Yama’s abode, or slaying them in battle, I will give thee joy. Sikhandin
was born in Drupada’s palace as female at first. She became a male in
consequence of the grant of a boon. After all, however, she is
Sikhandini. Him I will not slay even if I have to lose my life, O
Bharata. She is the same Sikhandini that the Creator had first made her.
Pass the night in happy sleep, O son of Gandhari. Tomorrow I will fight a
fierce battle about which men will speak as long as the world lasts.’
Thus addressed by him, thy son, O monarch, came away. And saluting his
signior with a bow of the head, he came back to his own tent. Coming
back, the king dismissed his attendants. And soon then that destroyer of
foes entered his abode. And having entered (his tent) the monarch passed
the night (in sleep). And when the night dawned, rising up, the king,
ordered all the royal warriors, saying, ‘Draw up the forces. Today
Bhishma, excited with wrath, will slay all the Somakas.’
“Hearing those copious lamentations of Duryodhana in the night, Bhishma
regarded them, O king, as commands to himself. Filled with great grief
and deprecating the status of servitude, Santanu’s son reflected for a
long time, thinking of an encounter with Arjuna in battle. Understanding
from signs that Ganga’s son had been thinking of that, Duryodhana, O
king, commanding Dussasana, saying, ‘O Dussasana, let cars be quickly
appointed for protecting Bhishma. Let all the two and twenty divisions
(of our army) be urged on. That hath now come about which we had been
thinking for a series of years, viz., the slaughter of the Pandavas with
all their troops and the acquisition (by ourselves) of the kingdom. In
this matter, I think, the protection of Bhishma is our foremost duty.
Protected by us, he will protect us and slay the Parthas in battle. Of
cleansed soul, he said unto me,--“I will not slay Sikhandini. He was a
female before, O king, and, therefore, should be avoided by me in battle.
The world knoweth, O thou of mighty arms, that from desire of doing good
to my father, I formerly gave up a swelling kingdom. I will not,
therefore, slay in battle, O foremost of men, any female or anybody that
was a female before. This that I tell thee is true. This Sikhandin, O
king, was first born a female. Thou hast heard that story. She was born
as Sikhandini after the manner I told thee before the battle began.
Taking her birth as a daughter she hath become a man. Indeed, she will
fight with me, but I will never shoot my arrows at her. As regards all
other Kshatriyas desirous of victory to the Pandavas, O sire, whom I may
get within my reach on the field of battle, I will slay them.”--These were
the words that Ganga’s son acquainted with the scriptures, that chief of
Bharata’s race, said unto me. Therefore, with my whole soul I think that
protecting the son of Ganga is our foremost duty. The very wolf may slay
the lion left unprotected in the great forest. Let not Ganga’s son be
slain by Sikhandin like the lion slain by the wolf. Let our maternal
uncle Sakuni, and Salya, and Kripa, and Drona, and Vivinsati, carefully
protect the son of Ganga. If he is protected, (our) victory is certain.’
“Hearing these words of Duryodhana, all surrounded Ganga’s son with a
large division of cars. And thy sons also, taking up their position
around Bhishma, proceeded to battle. And they all went, shaking the earth
and the welkin, and causing fear in the hearts of the Pandavas. The
mighty car-warriors (of the Kaurava army), supported by those cars and
elephants, and clad in mail, stood in battle, surrounding Bhishma. And
all of them took up their positions for protecting that mighty
car-warrior like the celestials in the battle between themselves and the
Asuras for protecting the wielder of the thunder-bolt. Then king
Duryodhana once more addressing his brother, said, ‘Yudhamanyu protects
the left wheel of Arjuna’s car, and Uttamaujas his right wheel. And (thus
protected) Arjuna protects Sikhandin. O Dussasana, adopt such steps that,
protected by Partha, Sikhandin may not be able to slay Bhishma left
unprotected by us.’ Hearing these words of his brother, thy son
Dussasana, accompanied by the troops, advanced for battle, placing
Bhishma in the van. Beholding Bhishma (thus surrounded by a large number
of cars), Arjuna, that foremost of car-warriors, addressed Dhrishtadyumna
and said, ‘O prince, place that tiger among men, Sikhandin, today in
front of Bhishma. I myself will be his protector, O prince of Panchala.’”
SECTION C
Sanjaya said, “Then Bhishma, the son of Santanu, went out with the
troops. And he disposed his own troops in mighty array called
Sarvatobhadra.[463] Kripa, and Kritavarman, and that mighty car-warrior
Saivya, and Sakuni, and the ruler of the Sindhus, and Sudakshina the
ruler of the Kamvojas, these all, together with Bhishma and thy sons, O
Bharata, took up their stations in the van of the whole army and in the
very front of the (Kaurava) array. Drona and Bhurisravas and Salya and
Bhagadatta, O sire, clad in mail, took up their position in the right
wing of that array. And Aswatthaman, and Somadatta, and those great
car-warriors, viz., the two princes of Avanti, accompanied by a large
force, protected the left wing. Duryodhana, O monarch, surrounded on all
sides by the Trigartas, took up, for encountering the Pandavas, a
position in the midst of that array. That foremost of car-warriors, viz.,
Alamvusha, and that mighty car-warrior, viz., Srutayush, clad in mail,
took up their position in the rear of that array, and therefore, of the
whole army. Having, O Bharata, on that occasion formed their array thus,
thy warriors, clad in mail, looked like scorching fires.
“Then king Yudhishthira, and that son of Pandu, viz., Bhimasena, and the
twin sons of Madri, viz., Nakula and Sahadeva, clad in mail, took up
their position in the van of that array and therefore, at the very head
of all their troops. And Dhrishtadyumna, and Virata, and that mighty
car-warrior, viz., Satyaki,--these destroyers of hostile ranks,--stood,
supported by a large force. And Sikhandin, and Vijaya (Arjuna), and the
Rakshasa Ghatotkacha, and Chekitana of mighty arms, and the valiant
Kuntibhoja, stood for battle, surrounded by a large force. And that great
bowman Abhimanyu, and the mighty Drupada, and the (five) Kaikeya
brothers, stood for battle, clad in mail. Having formed their mighty and
invincible array thus, the Pandavas, endued with great courage in battle,
stood for the fight, clad in mail.
“Then the kings of thy array, O monarch, exerting themselves at their
best, accompanied by their forces, and placing Bhishma at their van,
rushed against the Parthas in battle. Similarly the Pandavas also, O
king, headed by Bhimasena, and desirous of victory in battle proceeded,
for battling with Bhishma. With leonine roars and confused cries, blowing
their conches Krakachas, and cow-horns, beating their drums and cymbals
and Pandavas in thousands.[464] And uttering terrible shouts, the
Pandavas advanced to battle. With the din of our drums and cymbals and
conches and smaller drums, with loud leonine roars, and other kinds of
shouts, ourselves also, replying to the cries of the foe, rushed against
him with great impetuosity, inflamed with rage. Those sounds mingling
with one another, produced a tremendous uproar. The warriors then, of the
two armies, rushing at one another, began to strike. And in consequence
of the din produced by that encounter, the earth seemed to tremble. And
birds, uttering fierce cries, hovered in the air. The Sun, radiant as he
was when he had risen, became dimmed. And fierce winds blew, indicating
great terrors. Frightful jackals wandered, yelling terribly, O king, and
foreboding an awful carnage at hand. The quarters seemed, O king, to be
ablaze, and showers of dust fell from the blue. And a shower fell there,
of pieces of bones mixed with blood. And tears fell from the eyes of the
animals which were all weeping. And filled with anxiety, O king, these
began to urinate and eject the contents of their stomachs. And the loud
shouts of battle, O bull of Bharata’s race, were rendered inaudible by
the louder cries of Rakshasas and cannibals. And jackals and vultures and
crows and dogs, uttering diverse kinds of cries, began, O sire, to fall
and swoop down on the field. And blazing meteors, striking against the
Sun’s disc, fell with great celerity on the earth, foreboding great
terrors. Then those two vast hosts belonging to the Pandavas and the
Dhartarashtras, in course of that awful encounter, shook in consequence
of that tremendous uproar of conches and drums like forests shaken by the
tempest. And the noise made by the two armies, both of which abounded
with kings, elephants, and steeds, and which encountered each other in an
evil hour, resembled the noise made by oceans tossed by the tempest.”
SECTION CI
Sanjaya said, “Then the noble Abhimanyu of great energy, borne by his
steeds of a tawny hue, rushed at the mighty host of Duryodhana,
scattering his arrowy showers like the clouds pouring torrents of rain. O
son of Kuru’s race, thy warriors, in that battle, were unable to resist
that slayer of foes, viz., Subhadra’s son, who, excited with wrath and
possessed of wealth of arms, was then immersed in that inexhaustible
ocean of (Kaurava) forces. Death-dealing shafts, O king, shot by him in
that battle, despatched many heroic Kshatriyas to the regions of the king
of the departed spirits. Indeed, excited with wrath Subhadra’s son in
that battle shot fierce and blazing arrows in profusion that resembled
snakes of virulent poison or rods of death himself. And Phalguni’s son
speedily split into fragments car-warriors with their cars, steeds with
their riders, and elephant-warriors along with the huge animals they
rode. And the rulers of the earth, filled with joy, applauded those
mighty feats in battle and praised him also that achieved them. And the
son of Subhadra, O Bharata, tossed those divisions (of the Kaurava army)
like the tempest tossing a heap of cotton on all sides in the welkin.
Routed by him, O Bharata, the troops failed to find a protector, like
elephants sunk in a slough. Then, O best of men, having routed all
troops, Abhimanyu stood, O king, like a blazing fire without a curl of
smoke. Indeed, O king, thy warriors were incapable of bearing that slayer
of foes, like insects impelled by fate unable to bear a blazing fire.
That mighty car-warrior and great bowman, having struck all the foes of
the Pandavas, looked at that moment like Vasava himself armed with the
thunder. And his bow, the back of whose staff was decked with gold, as it
moved on every side, seemed, O king, like the lightning’s flash as it
spotted amid the clouds. And well-tempered and sharp shafts came from his
bow-string in that battle like flights of bees, O king, from blossoming
trees in the forest. And as the high-souled son of Subhadra careered on
the field on his car whose limbs were decked with gold, people were
incapable of finding an opportunity (for striking him). Confounding Kripa
and Drona and mighty son of Drona, as also the ruler of the Sindhus, the
great bowman moved on the field of battle with great activity and skill.
As he consumed thy troops, O Bharata, I beheld his bow incessantly drawn
to a circle and resembling on that account the circular halo of light
that is sometimes seen around the Sun. Brave Kshatriyas, beholding him
endued with such activity and scorching the foe thus, thought, in
consequence of those feats, that the world contained two Phalgunis.
Indeed, O king, the vast host of the Bharatas, afflicted by him, reeled
hither and thither like a woman drunk with wine. Routing that large army
and causing many mighty car-warriors to tremble, he gladdened his friends
(like Vasava gladdening the celestials) after vanquishing Maya. And while
being routed by him in that battle, thy troops uttered loud exclamations
of woe that resembled the roar of the clouds. Hearing that awful wail thy
troops, O Bharata, that resembled the roar of the very sea at full tide
when agitated by the winds, Duryodhana then, O king, addressed the son of
Rishyasringa and said, ‘This Abhimanyu singly, O thou of mighty arms,
like a second Phalguni, routeth from rage (my) army like Vritra routing
the celestial host. I do not see any other efficacious medicine for him
in battle than thyself, O best of Rakshasas, that art well-skilled in
every science. Therefore, go speedily and slay the heroic son of Subhadra
in battle. As regards ourselves, headed by Bhishma and Drona, we will
slay Partha himself.’ Thus addressed, the mighty and valiant Rakshasa
speedily went to battle at the command of thy son, uttering loud roars
like the clouds themselves in the season of rains. And in consequence of
that loud noise, O king, the vast host of the Pandavas trembled
throughout like the ocean when agitated by the wind. And many combatants,
O king, terrified by those roars, giving up dear life, fell prostrate on
the earth. Filled with joy and taking up his bow with arrow fixed on the
string, and apparently dancing on the terrace of his car, that Rakshasa
proceeded against Abhimanyu himself. Then the angry Rakshasa, having in
that battle got Arjuna’s son within reach, began to rout his ranks,--even
those that stood not far from him. Indeed, the Rakshasa rushed in battle
against that mighty Pandava host which he began to slaughter, like Vala
rushing against the celestial host. Attacked in battle by that Rakshasa
of terrible mien, the slaughter was very great, O sire, that took place
amongst those troops. Exhibiting his prowess, the Rakshasa began to rout
that vast force of the Pandavas, with thousands of arrows. Thus
slaughtered by that Rakshasa of terrible visage, the Pandava army fled
away from excess of fear. Grinding that army like an elephant grinding
lotus-stalks, the mighty Rakshasa then rushed in battle against the sons
of Draupadi. Then those great bowmen, accomplished in fighting, viz., the
sons of Draupadi, rushed towards the Rakshasa in battle like five planets
rushing against the Sun. That best of Rakshasa then was afflicted by
those brothers endued with great energy, like the Moon afflicted by the
five planets of the awful occasion of the dissolution of the world. Then
the mighty Prativindhya quickly pierced the Rakshasa with whetted shafts,
sharp as battle-axes and furnished with points capable of penetrating
every armour. Thereupon that foremost of Rakshasas, with his armour
pierced through, looked like a mass of clouds penetrated by the rays of
the Sun. Pierced with these shafts furnished with golden wings,
Rishyasringa’s son, O king, looked resplendent like a mountain with
blazing crests. Then those five brothers in that great battle, pierced
that foremost of Rakshasas with many whetted shafts of golden wings.
Pierced with those terrible shafts resembling angry snakes, Alamvusha, O
king, became inflamed with rage like the king of the serpents himself.
Deeply pierced, O king, within only a few moments, O sire, by those great
car-warriors, the Rakshasa, much afflicted, remained senseless for a long
while. Regaining his consciousness then, and swelling through rage to
twice his dimensions, he cut off their arrows and standards and bows. And
as if smiling the while he struck each of them with five arrows. Then
that mighty Rakshasa and great car-warrior, Alamvusha, excited with
wrath, and as if dancing on the terrace of his car, quickly slew the
steeds, and then the charioteers, of those five illustrious adversaries
of his. And burning with rage he once more pierced them with sharp arrows
of diverse shades by hundreds and thousands. Then that wanderer of the
night, viz., the Rakshasa Alamvusha, having deprived those great bowmen
of their cars, rushed impetuously at them, wishing to despatch them to
Yama’s abode. Beholding them (thus) afflicted in battle by that
wicked-souled Rakshasa, the son of Arjuna rushed at him. Then the battle
that took place between him and the cannibal resembled that between
Vritra and Vasava. And the mighty car-warriors of thy army, as also of
the Pandavas, all became spectators of that engagement. Encountering each
other in fierce battle, blazing with wrath, endued with great might, and
with eyes red in rage, each beheld the other in that battle to resemble
the Yuga fire. And that engagement between them became fierce and awful
like that between Sakra and Samvara in days of old in the battle between
the gods and Asuras.”
SECTION CII
Dhritarashtra said, “How, O Sanjaya, did Alamvusha resist in combat the
heroic son of Arjuna smiting many of our mighty car-warriors in battle?
And how also did that slayer of hostile heroes, viz., the son of
Subhadra, fight with Rishyasringa’s son? Tell me all this in detail,
exactly as it happened in that fight. What also did Bhima, that foremost
of car-warriors, and the Rakshasa Ghatotkacha, and Nakula, and Sahadeva
and the mighty car-warrior Satyaki, and Dhananjaya, do with my troops in
battle? Tell me all this truly, O Sanjaya, for thou art skilled (in
narration).”
Sanjaya said, “I will presently describe to thee, O sire, the awful
battle that took place between that foremost of the Rakshasas and the son
of Subhadra. I will also describe to thee the prowess that Arjuna put
forth in battle, and Bhimasena the son of Pandu, and Nakula, and Sahadeva,
as also the warriors of thy army headed by Bhishma and Drona, all of whom
fearlessly achieved wonderful feats of diverse kinds. Alamvusha, uttering
loud shouts and repeatedly roaring at Abhimanyu, rushed impetuously
against that mighty car-warrior in battle, saying, ‘Wait,
Wait’--Abhimanyu also, repeatedly roaring like a lion, rushed with a
great force at that mighty bowman, viz., the son of Rishyasringa, who was
an implacable foe of the former’s sire. Soon then those two foremost of
car-warriors, man and Rakshasa, on their cars, encountered each other,
like a god and Danava. That best of Rakshasa were endued with powers of
illusion, while Phalguni’s son was acquainted with celestial weapons.
Then Abhimanyu, O king, pierced Rishyasringa’s son in that battle with
three sharp shafts and once more with five. Alamvusha, also, excited with
wrath, speedily pierced Abhimanyu in the chest with nine shafts like a
guide piercing an elephant with hooks. Then, O Bharata, that wanderer of
the night, endued with great activity, afflicted Arjuna’s son in that
combat with a thousand arrows. Then Abhimanyu excited with rage, pierced
that prince of the Rakshasas in his wide chest with nine straight shafts
of great sharpness. Piercing through his body these penetrated into his
very vitals. And that best of Rakshasas, his limbs mangled by them,
looked beautiful like a mountain overgrown with flowering Kinsukas.
Bearing those shafts of golden wings on his body, that mighty prince of
Rakshasas looked radiant like a mountain on fire. Then the vindictive son
of Rishyasringa, inflamed with wrath, covered Abhimanyu, who was equal
unto Mahendra himself, with clouds of winged arrows. Those sharp shafts
resembling the rods of Yama himself, shot by him, pierced Abhimanyu
through and entered the earth. And similarly the gold-decked arrows shot
by Arjuna’s son, piercing Alamvusha through, entered the earth. The son
of Subhadra then, in that battle, with his straight shafts, obliged the
Rakshasa to turn his back upon the field, like Sakra repulsing Maya in
days of old. That scorcher of foes, the Rakshasa, then, thus repulsed and
struck repeatedly by his adversary, exhibited his great powers of
illusion by causing a thick darkness to set in. Then all the combatants
there, O king, were covered by that darkness. Neither could Abhimanyu be
seen, nor could friends be distinguished from foes in that battle.
Abhimanyu, however, beholding that thick and awful gloom, invoked into
existence, O son of Kuru’s race, the blazing solar weapon. Thereupon, O
king, the universe once more became visible. And thus he neutralised the
illusion of that wicked Rakshasa. Then that prince of men, excited with
wrath and endued with great energy, covered that foremost of Rakshasa in
that battle with many straight shafts. Diverse other kinds of illusion
were conjured up there by that Rakshasa. Conversant with all weapons, the
son of Phalguni however, neutralised them all. The Rakshasa then, his
illusions all destroyed, and himself struck with shafts, abandoned his
car even there, and fled away in great fear. After that Rakshasa addicted
to unfair fight had been thus vanquished, the son of Arjuna began to
grind thy troops in battle, like a juice-blind prince of wild elephants
agitating a lake overgrown with lotus.[465] Then Bhishma the son of
Santanu, beholding his troops routed, covered Subhadra’s son with a thick
shower of arrows. Then many mighty car-warriors of the Dhartarashtra
army, standing in a ring round that single hero, began to strike him
forcibly with their shafts. That hero then, who resembled his sire in
prowess and who was equal to Vasudeva in valour and might,--that foremost
of all wielders of weapons,--achieved diverse feats in that battle that
were worthy of both his sire and maternal uncle. Then the heroic
Dhananjaya, excited with wrath and desirous of rescuing his son, arrived
at the spot where the latter was slaughtering thy troops as he came
along. And similarly, O king, thy sire Devavrata in that battle
approached Partha like Rahu approaching the sun.[466] Then thy sons, O
monarch, supported by cars, elephants, and steeds, surrounded Bhishma in
that battle and protected him from every side. And so also the Pandavas,
O king, clad in mail and surrounding Dhananjaya, engaged in fierce
battle, O bull of Bharata’s race. Then Saradwat’s son (Kripa), O king,
pierced Arjuna who was staying in front of Bhishma, with five and twenty
shafts. Thereupon, like a tiger attacking an elephant, Satyaki,
approaching Kripa, pierced him with many whetted shafts from desire of
doing what was agreeable to the Pandavas. Gautama in return, excited with
wrath, quickly pierced him of Madhu’s race in the chest with nine arrows
winged with the feathers of the Kanka bird. Sini’s grandson also, excited
with wrath, and forcibly drawing his bow, quickly sped at him an arrow
capable of taking his life. The fiery son of Drona, however, excited with
wrath, cut in twain that arrow as it coursed impetuously towards Kripa,
resembling Indra’s bolt in effulgence. Thereupon that foremost of
car-warriors, viz., Sini’s grandson, abandoning Gautama, rushed in battle
towards Drona’s son like Rahu in the firmament against the Moon. Drona’s
son, however, O Bharata, cut Satyaki’s bow in twain. After his bow had
thus been cut off, the former began to strike the latter with his shafts.
Satyaki then, taking up another bow capable of bearing a great strain and
slaughtering the foe, struck Drona’s son, O king, in the chest and arms
with six shafts. Pierced therewith and feeling great pain, for a moment
he was deprived of his senses, and he sat down on the terrace of his car,
catching hold of his flag-staff. Regaining his consciousness then, the
valiant son of Drona, excited with rage afflicted him of Vrishni’s race
in that battle, with one long shaft. That shaft, piercing Sini’s grandson
through, entered the earth like a vigorous young snake entering its hole
in the season of spring. And with another broad-headed arrow, Drona’s son
in that battle cut off the excellent standard of Satyaki. And having
achieved this feat he uttered a leonine roar. And once more, O Bharata,
he covered his adversary with a shower of fierce shafts like the clouds,
O king covering the Sun after summer is past. Satyaki also, O monarch,
baffling that arrowy shower, soon covered the son of Drona with diverse
showers of arrows. That slayer of hostile heroes, viz., the grandson of
Sini, freed from that arrowy shower like the Sun from the clouds, began
to scorch the son of Drona (with his energy). Swelling with rage the
mighty Satyaki once more covered his foe with a thousand arrows and
uttered a loud shout. Beholding his son then thus afflicted like the Moon
by Rahu, the valiant son of Bharadwaja rushed towards the grandson of
Sini. Desirous, O king, of rescuing his son who was afflicted by the
Vrishni hero, Drona, in that great battle, pierced the latter with a
shaft of exceeding sharpness. Satyaki then, abandoning the mighty
car-warrior Aswatthaman, pierced Drona himself in that battle with twenty
arrows of exceeding sharpness. Soon after, that scorcher of foes and
mighty car-warrior, viz., Kunti’s son of immeasurable soul, excited with
wrath, rushed in that battle against Drona. Then Drona and Partha
encountered each other in fierce combat like the planets Budha and Sukra,
O king, in the firmament.”[467]
SECTION CIII
Dhritarashtra said, “How did those bulls among men, viz., that great
bowman Drona, and Dhananjaya the son of Pandu, encounter each other in
battle? The son of Pandu is ever dear to the wise son of Bharadwaja. The
preceptor also is ever dear to Pritha’s son, O Sanjaya. Both of those
car-warriors delight in battle, and both of them are fierce like lions.
How therefore, did Bharadwaja’s son and Dhananjaya, both fighting with
care encounter each other in battle?”
Sanjaya said, “In battle Drona never recognises Partha as dear to
himself. Partha also, keeping a Kshatriya’s duty in view, recognises not
in battle his preceptor. Kshatriyas, O king, never avoid one another in
battle. Without showing any regard for one another, they fight with sires
and brothers. In that battle, O Bharata, Partha pierced Drona with three
shafts. Drona, however, regarded not those shafts shot in battle from
Partha’s bow. Indeed, Partha once more covered the preceptor in the fight
with a shower of arrows. Thereupon the latter blazed up with wrath like a
conflagration in a deep forest. Then, O king, Drona soon covered Arjuna
in that combat with many straight shafts, O Bharata. Then king
Duryodhana, O monarch, despatched Susarman for taking up the wing of
Drona. Then the ruler of the Trigartas, excited with rage and forcibly
drawing his bow, covered Partha, O king, with a profusion of arrows
furnished with iron heads. Shot by those two warriors, O king, the shafts
looked beautiful in the welkin like cranes in the autumnal sky. Those
shafts, O lord, reaching the son of Kunti, entered his body like birds
disappearing within a tree bending with a load of tasteful fruits. Arjuna
then, that foremost of car-warriors, uttering a loud roar in that battle
pierced the ruler of the Trigartas and his son with his shafts. Pierced
by Partha like Death himself at the end of the Yuga, they were unwilling
to avoid Partha, resolved as they were on laying down their lives. And
they shot showers on the car of Arjuna. Arjuna, however, received those
arrowy showers with showers of his own, like a mountain, O monarch,
receiving a downpour from the clouds. And the lightness of hand that we
then beheld of Vibhatsu was exceedingly wonderful. For alone he baffled
that unbearable shower of arrows shot by many warriors like the wind
alone scattering myriads of clouds rushing upon clouds. And at that feat
of Partha, the gods and the Danavas (assembled there for witnessing the
fight) were highly gratified. Then, O Bharata, engaged with the Trigartas
in that battle, Partha shot, O king, the Vayavya weapon against their
division. Then arose a wind that agitated the welkin, felled many trees,
and smote down the (hostile) troops. Then Drona, beholding the fierce
Vayavya weapon, himself shot an awful weapon called the Saila. And when
that weapon, O ruler of men, was shot by Drona in that battle, the wind
abated and the ten quarters became calm. The heroic son of Pandu,
however, made the car-warriors of the Trigarta division destitute of
prowess and hope, and caused them to turn their backs on the field. Then
Duryodhana and that foremost of car-warriors, viz., Kripa, and
Aswatthaman, and Salya, and Sudakshina, the ruler of the Kamvojas, and
Vinda and Anuvinda of Avanti, and Valhika supported by the Valhikas, with
a large number of cars surrounded Partha on all sides. And similarly
Bhagadatta also, and the mighty Srutayush, surrounded Bhima on all sides
with an elephant division. And Bhurisravas, and Sala, and Suvala’s son, O
monarch, began to check the twin sons of Madri with showers of bright and
sharp arrows. Bhishma, however, in that battle, supported by the sons of
Dhritarashtra with their troops, approaching Yudhishthira, surrounded him
on all sides. Beholding that elephant division coming towards him,
Pritha’s son Vrikodara, possessed of great courage, began to lick the
corners of his mouth like a lion in the forest. Then Bhima, that foremost
of car-warriors, taking up his mace in that great battle, quickly jumped
down from his car and struck terror into the hearts of thy warriors.
Beholding him mace in hand, those elephant-warriors in that battle
carefully surrounded Bhimasena on all sides. Stationed in the midst of
those elephants, the son of Pandu looked resplendent like the Sun in the
midst of a mighty mass of clouds. Then that bull among the sons of Pandu
began with his mace to consume that elephant-division like the wind
dispelling a huge mass of clouds covering the welkin. Those tuskers,
while being slaughtered by the mighty Bhimasena, uttered loud cries of
woe like roaring masses of clouds. With diverse scratches (on his person)
inflicted by those huge animals with their tusks, the son of Pritha
looked beautiful on the field of battle like a flowering Kinsuka. Seizing
some of the elephants by their tusks, he deprived them of those weapons.
Wrenching out the tusks of others, with those very tusks he struck them
on their frontal globes and felled them in battle like the Destroyer
himself armed with his rod. Wielding his mace bathed in gore, and himself
bespattered with fat and marrow and smeared with blood, he looked like
Rudra himself. Thus slaughtered by him, the few gigantic elephants that
remained, ran away on all sides, O king, crushing even friendly ranks.
And in consequence of those huge elephants fleeing away on all sides,
Duryodhana’s troops once more, O bull of Bharata’s race, fled away from
the field.”
SECTION CIV
Sanjaya said, “At mid-day, O king, happened a fierce battle, fraught with
great carnage, between Bhishma and the Somakas. That foremost of
car-warriors, viz., Ganga’s son began to consume the ranks of the
Pandavas with keen shafts by hundreds and thousands. Thy sire Devavrata
began to grind those troops like a herd of bulls grinding (with their
tread) a heap of paddy sheaves. Then Dhrishtadyumna and Sikhandin and
Virata and Drupada, falling upon Bhishma in that battle, struck that
mighty car-warrior with numerous arrows. Bhishma then, having pierced
Dhrishtadyumna and Virata each with three arrows, sped a long shaft, O
Bharata, at Drupada. Thus pierced in battle by Bhishma, that grinder of
foes, those great bowmen became filled with wrath, O king, like snakes
trod upon (by human feet). Then Sikhandin pierced the grandsire of the
Bharatas (with many shafts). Of unfading glory, Bhishma, however,
regarding his foe as a female struck him not. Dhrishtadyumna then, in
that battle, blazing up with wrath like fire, struck the grandsire with
three shafts in his arms and chest. And Drupada pierced Bhishma with five
and twenty shafts, and Virata pierced him with ten, and Sikhandin with
five and twenty. Deeply pierced (with those shafts) he became covered
with blood, and looked beautiful like a red Asoka variegated with
flowers. Then the son of Ganga pierced, in return, each of them with
three straight shafts. And then, O sire, he cut off Drupada’s bow with a
broad-headed arrow. The latter then, taking up another bow, pierced
Bhishma with five shafts. And he pierced Bhishma’s charioteer also with
three sharp shafts on the field of battle. Then the five sons of
Draupadi, and the five Kaikeya brothers and Satyaki also of the Satwata
race, headed by Yudhishthira, all rushed towards Ganga’s son, desirous of
protecting the Panchalas headed by Dhrishtadyumna. And so all the
warriors of thy army also, O king, prepared to protect Bhishma, rushed at
the head of their troops against the Pandava host. And then happened
there a fierce general engagement between thy army of men and steeds and
theirs, that increased the population of Yama’s kingdom. And car-warriors
falling upon car-warriors despatched one another to Yama’s abode. And so
men and elephant-riders and horse-riders, falling upon others (of their
class), despatched them to the other world with straight shafts. And here
and there on the field, O monarch, cars, deprived of riders and
charioteers by means of diverse kinds of fierce shafts, were in that
battle dragged on all sides over the field. And those cars, O king,
crushing large numbers of men and steeds in battle, were seen to resemble
the wind itself (in speed) and vapoury edifices in the firmament (for
their picturesque forms). And many car-warriors cased in mail and endued
with great energy, decked with ear-rings and head-gears and adorned with
garlands and bracelets, resembling the children of the celestials, equal
to Sakra himself for prowess in battle, surpassing Vaisravana in wealth
and Vrihaspati in intelligence, ruling over extensive territories, and
possessed of great heroism, O monarch, deprived of their cars, were seen
to run hither and thither like ordinary men. Huge tuskers also, O chief
of men, deprived of their skilled riders, ran, crushing friendly ranks,
and fell down with loud shrieks. Prodigious elephants looking like
newly-risen clouds and roaring also like the clouds, were seen to run in
all directions, deprived of their coats of mail. And, O sire, their
Chamaras and variegated standards, their umbrellas with golden staves,
and the bright lances (of their riders), lay scattered about.[468] And
elephant-riders, O king, deprived of their elephants, belonging both of
thy army and theirs, were seen to run (on foot) amid that awful press.
And steeds from diverse countries, decked with ornaments of gold, were
seen, by hundreds and thousands, to run with the speed of the wind. And
horse-riders, deprived of their horses, and armed with swords were in
that battle seen to run, or made to run (by others assailing them).
Elephant, meeting with a flying elephant in that dreadful battle,
proceeded, quickly crushing foot-soldiers and steeds. And, similarly, O
king those prodigious creatures crushed many cars in that battle, and
cars also, coming upon fallen steeds crushed them (in their course). And
steeds too, in the press of battle, crushed many foot-soldiers, O king
(with their hoofs). And thus, O monarch, they crushed one another in
diverse ways.[469] And in that fierce and awful battle there flowed a
terrible river of bloody current. And heaps of bows obstructed its
straight course, and the hair (of slain warriors) formed its moss. And
(broken) cars formed its lakes, and arrows its eddies. And steeds formed
its fishes. And heads (severed from trunks) formed its blocks of stone.
And it abounded with elephants that formed its crocodiles. And coats of
mail and head-gears formed its froth. And bows (in the hands of the
warriors) constituted the speed of its current, and swords its tortoises.
And banners and standards in profusion formed the trees on its banks. And
mortals constituted its banks which that river continually ate away. And
it abounded with cannibals that formed its swans. And that stream
(instead of swelling the ocean with its discharge) swelled the population
of Yama’s kingdom. And brave Kshatriyas,--mighty car-warriors,--casting
off all fear, O king, sought to cross that river with the aid of cars,
elephants, and steeds that played the part of rafts and boats. And as the
river Vaitarani beareth all departed spirits towards the domains of the
King of the Dead, so that river of bloody current bore away all timid men
deprived of their senses in a swoon. And the Kshatriyas, beholding that
awful carnage, all exclaimed, saying, ‘Alas, through Duryodhana’s fault
the Kshatriyas are being exterminated. Why, Oh, Dhritarashtra of sinful
soul, deluded by avarice, harboured envy for the sons of Pandu, who are
graced with numerous virtues.’ Diverse exclamations of this kind were
heard there, made by one another, fraught with the praises of the
Pandavas and censure of thy sons. Hearing then these words uttered by all
the combatants, thy son Duryodhana, that offender against all, addressed
Bhishma and Drona and Kripa and Salya, O Bharata, saying, ‘Fight ye
without boastfulness. Why tarry ye at all?’ Then the battle was resumed
between the Kurus and the Pandavas, that fierce battle, O king, caused by
the match at dice and marked by an awful slaughter. Thou beholdest now, O
son of Vichitravirya, the dreadful fruit of that rejection by thee (of
the counsels of thy friends) though warned against it by many illustrious
persons. Neither the sons of Pandu, O king, nor their troops, nor they
that follow them, nor the Kauravas, show the least regard for their lives
in battle. For this reason, O tiger among men, a dreadful destruction of
kinsmen is taking place, caused either by Destiny or by thy evil policy,
O king.”
SECTION CV
Sanjaya said, “O tiger among men, Arjuna sent those Kshatriyas that
followed Susarman to the abode of the King of the Dead by means of his
whetted shafts. Susarman however, in that battle, pierced Partha with his
shafts. And he pierced Vasudeva with seventy, and Arjuna once more with
nine shafts. Checking those shafts by means of his arrowy showers, that
mighty car-warrior, viz., the son of Indra, despatched Susarman’s troops
unto Yama’s abode. Those mighty car-warriors, while being slaughtered by
Partha in that battle as if by Death himself at the end of the Yuga, all
fled away from the field, O king, struck with panic, some abandoning their
steeds, some abandoning, O sire, their cars, and others their elephants,
fled away in all directions. Others taking with them their horses,
elephants, and cars, fled away, O king, with great speed. Foot-soldiers
in that dreadful battle, throwing aside their weapons, and without any
regard for one another, fled away hither and thither. Though forbidden by
Susarman the ruler of the Trigartas, and by other foremost of kings, they
stayed not yet in battle. Beholding that host routed, thy son Duryodhana
himself at the head of the whole army and with Bhishma ahead, attacked
Dhananjaya with all his vigour, for the sake, O king, of (protecting) the
life of the ruler of the Trigartas. And he stayed in battle, scattering
diverse kinds of arrows, supported by all his brothers. The rest of the
men all fled away. Similarly, the Pandavas, O king, clad in mail and with
all their vigour, proceeded, for the sake of Phalguni, to the spot where
Bhishma was. Although acquainted with the awful prowess in battle of the
wielder of Gandiva, these yet proceeded with loud cries and great bravery
to the spot where Bhishma was and surrounded him on all sides. Then the
palmyra-bannered hero covered the Pandava army, in that battle, with his
straight shafts. The sun having reached the meridian, the Kauravas, O
king, fought with the Pandavas in one confused mass. The heroic Satyaki,
having pierced Kritavarman with five arrows, stayed in battle scattering
his arrows by thousands. And so king Drupada also, having pierced Drona
with many whetted shafts, once more pierced him with seventy shafts and
his charioteer with nine. Bhimasena also, having pierced his great
grandsire king Valhika uttered a loud roar like a tiger in the forest.
Arjuna’s son (Abhimanyu) pierced by Chitrasena with many shafts, deeply
pierced Chitrasena in the chest with three arrows. Engaged with each
other in battle, those two foremost of men looked resplendent on the
field like the planets, Venus and Saturn, O king, in the firmament. Then
that slayer of foes, viz., the son of Subhadra, having slain his
antagonist’s steeds and charioteer with nine arrows, uttered a loud
shout. Thereupon that mighty car-warrior, (viz., Chitrasena), quickly
jumping down from that car whose steed had been slain, mounted, O king,
without delay, the car of Durmukha. The valiant Drona pierced the
latter’s charioteer also. Then, O king, Drupada, thus afflicted at the
head of his troops, retreated by the aid of his fleet steeds,
recollecting the hostility that existed from days of old (between himself
and Drona). Bhimasena, within a moment, deprived king Valhika of his
steeds, car and charioteer, in the very sight of all the troops. Fallen
into a situation of great danger and with fear in his heart, O king,
Valhika, that best of men, jumping down from that vehicle, quickly
mounted upon the car of Lakshmana in that battle. Satyaki, having checked
Kritavarman in that dreadful battle, fell upon the grandsire and rained
on him shafts of diverse kinds.[470] Piercing the grandsire with sixty
whetted shafts winged with feathers, he seemed to dance on his car,
shaking his large bow. The grandsire then hurled at him a mighty dart
made of iron, decked with gold, endued with great velocity, and beautiful
as a daughter of the Nagas. Beholding that irresistible dart, resembling
Death himself, coursing towards him, that illustrious warrior of the
Vrishni race baffled it by the celerity of movements. Thereupon that
fierce dart, unable to reach him of the Vrishni race, fell down on the
earth like a large meteor of blazing splendour. Then he of Vrishni’s
race, O king, taking up with a firm hand his own dart of golden
effulgence, hurled it at the car of the grandsire. That dart, hurled in
that dreadful battle with the strength of Satyaki’s arms, coursed
impetuously like the fatal night, coursing speedily towards a (doomed)
man. As it coursed, however, towards him with great force, Bhishma cut it
in twain, O Bharata, with a couple of horse-shoe-headed arrows of keen
edge, and thereupon it fell down on the earth. Having cut that dart, that
grinder of foes, viz., Ganga’s son, excited with wrath and smiling the
while struck Satyaki in the chest with nine arrows. Then the Pandava
warriors, O elder brother of Pandu, with their cars, elephants, and
steeds,[471] surrounded Bhishma in that battle, for the sake of rescuing
him of Madhu’s race. Then commenced again a fierce battle, making the
hair to stand on end, between the Pandavas and the Kurus both of whom
were desirous of victory.”
SECTION CVI
Sanjaya said, “Beholding Bhishma excited with wrath in battle,
surrounded on all sides by the Pandavas like the Sun in the firmament, O
king, by the clouds at the end of summer, Duryodhana, O monarch,
addressed Dussasana, saying, ‘This heroic and great bowman Bhishma, this
slayer of heroes, hath, O bull of Bharata’s race, been surrounded on all
sides by the brave Pandavas. It is thy duty, O hero, to protect that
illustrious one. Protected by us in battle, our grandsire Bhishma will
slay all the Panchalas along with the Pandavas. The protection of
Bhishma, therefore, I think, is our highest duty, for this great bowman
of his vows, viz., Bhishma, is our protector in return. Therefore,
surrounding the grandsire with all our troops, do thou protect him, who
always achieveth the most difficult feats in battle.’ Thus addressed by
Duryodhana, thy son Dussasana, surrounding Bhishma with a large force on
all sides took up his position. Then Suvala’s son Sakuni, with hundreds
and thousands of horsemen having bright spears and swords and lances in
hand, and who formed a proud, well-dressed, and strong body bearing
standards, and who were mingled with excellent foot-soldiers that were
all well-trained and skilled in battle began to cheek Nakula, and
Sahadeva, and Yudhishthira the son of Pandu, surrounding those foremost
of men on all sides. Then king Duryodhana despatched ten thousand (other)
brave horsemen for resisting the Pandavas. When these rushed like so many
Garudas towards the enemy with great impetuosity, the earth, O king,
struck with their horse-hoofs, trembled and uttered a loud noise. And the
loud clatter of their hoofs was heard resembling the noise made by a
large forest of bamboos, in conflagration on a mountain. And as these
dashed over the field, there rose a cloud of dust, which rising to the
welkin shrouded the very Sun. And in consequence of those impetuous
steeds, the Pandava army was agitated like a large lake with a flight of
swans suddenly alighting on its bosom. And in consequence of their
neighing, nothing else could be heard there. Then king Yudhishthira, and
the two sons of Pandu by Madri, quickly checked the charge of those
horsemen in battle, like the continent, O king, bearing the force, at
full tide, of the surging sea swollen with the waters of the rainy
season. Then those (three) car-warriors, O monarch, with their straight
shafts, cut off the heads of those horse-riders. Slain by those strong
bowmen, they fell down, O king, (on the earth), like mighty elephants
tumbling into mountain caves, slain by huge compeers. Indeed, coursing
all over the field, those warriors (of the Pandavas army) cut off the
heads of those cavalry soldiers with sharp-bearded darts and straight
shafts. Struck with swords, those horsemen, O bull of Bharata’s race,
suffered their heads to drop like tall trees, dropping their fruits. All
over the field, O king, steeds along with their riders were seen fallen
or falling, deprived of life. And while being (thus) slaughtered, the
steeds, affected with panic, fled away like smaller animals desirous of
saving their lives at sight of the lion. And the Pandavas, O king, having
vanquished their foes in that great battle, blew their conches and beat
their drums. Then Duryodhana, filled with grief on seeing his troops
vanquished, addressed the ruler of the Madras, O chief of the Bharatas,
and said, ‘There, the eldest son of Pandu, accompanied by the twins in
battle, in thy very sight, O thou of mighty arms, routeth our troops, O
lord. O mighty-armed one, resist him like the continent resisting the
ocean. Thou art exceedingly well-known as possessed of might and prowess
that are irresistible.’ Hearing these words of thy son, the valiant Salya
proceeded with a large body of cars to the spot where Yudhishthira was.
Thereupon, the son of Pandu began to resist in battle that large host of
Salya rushing impetuously towards him with the force of a mighty wave.
And that mighty car-warrior, viz., king Yudhishthira the just, in that
battle quickly pierced the ruler of the Madras in the centre of the chest
with ten shafts. And Nakula and Sahadeva struck him with seven straight
shafts. The ruler of the Madras then struck each of them with three
arrows. And once more he pierced Yudhishthira with sixty sharp-pointed
arrows. And excited with wrath he struck each of the sons of Madri also
with two shafts. Then that vanquisher of foes, the mighty-armed Bhima,
beholding the king, in that great battle, staying within reach of Salya’s
car as if within the very jaws of Death, quickly proceeded to
Yudhishthira’s side. Then when the Sun, having passed the meridian, was
sinking, there commenced a fierce and terrible battle (on that part of
the field).”
SECTION CVII
Sanjaya said, “Then thy sire, excited with wrath, began to strike the
Parthas and their troops all round, with excellent shafts of great
sharpness. And he pierced Bhima with twelve shafts, and Satyaki with
nine. And having pierced Nakula with three shafts, he pierced Sahadeva
with seven. And he pierced Yudhishthira in the arms and the chest with
twelve shafts. And piercing Dhrishtadyumna also, that mighty warrior
uttered a loud roar. Him Nakula pierced (in return) with twelve shafts,
and Satyaki with three. And Dhrishtadyumna pierced him with seventy
shafts, and Bhimasena with seven. And Yudhishthira pierced the grandsire
in return with twelve shafts. Drona (on the other hand), having pierced
Satyaki, pierced Bhimasena next. And he pierced each of them with five
sharp shafts, each of which resembled the rod of Death. Each of those
two, however, pierced Drona, that bull among Brahmanas, in return, with
three straight shafts. The Sauviras, the Kitavas, the Easterners, the
Westerners, the Northerners, the Malavas, the Abhishahas, the Surasenas,
the Sivis, and the Vasatis, did not avoid Bhishma in battle although they
were incessantly slaughtered by him with sharp shafts. And similarly
kings coming from diverse countries and armed with diverse weapons,
approached the Pandavas (without seeking to avoid them in battle). And
the Pandavas, O king, surrounded the grandsire on all sides. Surrounded
on all sides, yet unvanquished by that large body of cars, Bhishma blazed
up like a fire in the midst of a forest, and consumed his foes. His car
was his fire-chamber; his bow constituted the (flames of that fire);
swords, darts, and maces, constituted the fuel; his shafts were the
sparks (of that fire); and Bhishma was himself the fire that consumed the
foremost of Kshatriyas. Indeed, with shafts furnished with golden wings
and vulturine feathers and endued with great energy, with barbed arrows,
and nalikas, and long shafts, he covered the hostile host. And he felled
elephants and car-warriors also with his sharp shafts. And he made that
large body of cars resemble a forest of palmyras shorn of their leafy
heads. And that mighty armed warrior, that foremost of all wielders of
weapons, O king, deprived cars and elephants and steeds of their riders
in that conflict. And hearing the twang of his bow-string and the noise
of his palms, loud as the roar of the thunder, all the troops trembled, O
Bharata. The shafts of thy sire, O bull of Bharata’s race, told on the
foe. Indeed, shot from Bhishma’s bow they did not strike the coats of
mail only (but pierced them through). And we beheld, O king, many cars
destitute of their brave riders dragged over the field of battle, O
monarch, by the fleet steeds yoked unto them. Fourteen thousand
car-warriors, belonging to the Chedis, the Kasis, and the Karushas, of
great celebrity and noble parentage, prepared to lay down their lives,
unretreating from the field, and owning excellent standards decked with
gold, having met with Bhishma in battle who resembled the Destroyer
himself with wide-open mouth, all went to the other world along with
their cars, steeds, and elephants. And we beheld there, O king, cars by
hundreds and thousands, some with their axles and bottoms broken, and
some, O Bharata, with broken wheels. And the earth was strewn with cars
broken along with their wooden fences, with the prostrate forms of
car-warriors, with shafts, with beautiful but broken coats of mail, with
axes, O monarch; with maces and short arrows and sharp shafts, with
bottoms of cars, with quivers and broken wheels, O sire, with innumerable
bows and scimitars and heads decked with ear-rings; with leathern fences
and gloves and overthrown standards, and with bows broken in various
parts. And elephants, O king, destitute of riders, and slain horsemen (of
the Pandava army), lay dead. The valiant Pandavas notwithstanding all
their efforts, could not rally those car-warriors, who, afflicted by the
shafts of Bhishma, were flying away from the field. Indeed, O king, that
mighty host while being slaughtered by Bhishma endued with energy equal
to that of Indra himself, broke so completely that no two persons fled
together. With its cars, elephants, and steeds overthrown, and with its
standards laid low in profusion, the army of the sons of Pandu, deprived
of senses, uttered loud exclamations of woe. And at that time, sire slew
son, and son slew sire, and friend smote dear friend, impelled by fate.
And many combatants of the Pandavas army, throwing aside their armour,
were seen flying in all directions with dishevelled hair. Indeed, the
Pandava troops looked like bulls running wild in fear, and no longer
restrained by the yoke. Indeed, loud were the exclamations we heard of
woe that they uttered.
“Then that delighter of the Yadavas, beholding the Pandava army breaking,
reined the excellent car (that he guided), and addressing Vibhatsu the
son of Pritha, said,--‘That hour is come, O Partha, which thou hadst hoped
for. Strike now, O tiger among men, or thou wilt be deprived of thy
senses. Formerly, O hero, thou saidst, O Partha, in that conclave of
kings in Virata’s city, in the presence also of Sanjaya, these words:--“I
will slay all the warriors of Dhritarashtra’s son, all of them with their
followers, including, Bhishma and Drona, that would fight with me in
battle”--O son of Kunti, O chastiser of foes, make those words of thine
true. Remembering the duty of a Kshatriya, fight, without any anxiety.’
Thus addressed by Vasudeva, Arjuna hung down his head and looked askance
at him. And Vibhatsu replied very unwillingly, saying, ‘To acquire
sovereignty with hell in the end, having slain those who should not be
slain, or the woes of an exile in the woods,--(these are the
alternatives). Which of these should I achieve? Urge the steeds, O
Hrishikesa, I will do thy bidding. I will overthrow the Kuru grandsire
Bhishma, that invincible warrior.’--Thus asked, Madhava urged those
steeds of a silvery hue, to the spot where Bhishma, incapable of being
looked at like the Sun himself, was staying. Then that large host of
Yudhishthira rallied and came again to the fight, beholding the
mighty-armed Partha proceeding for an encounter with Bhishma. Then
Bhishma that foremost one among the Kurus, repeatedly roared like a lion.
And he soon covered Dhananjaya’s car with a shower of arrows. Within a
trice that car of his with its steeds and charioteer, became entirely
invisible in consequence of that thick shower of arrows. Vasudeva,
however, without fear, mustering patience, and endued with great
activity, urged those steeds mangled with Bhishma’s shafts. Then Partha,
taking up his celestial bow of twang loud as the roar of the clouds,
caused Bhishma’s bow to drop from his hands, cutting it (into fragments)
by means of his sharp shafts. Then thy sire, the Kuru hero, whose bow had
thus been cut off, stringed another large bow within the twinkling of the
eye. Arjuna, however, excited with wrath, cut that bow also of his. The
son of Santanu applauded that lightness of hand displayed by Arjuna,
saying, ‘Well done, Well done, O mighty-armed one. Well done, O son of
Kunti.’--Having addressed him thus, Bhishma took up another beautiful bow
in that battle, and shot many arrows at Partha’s car. And Vasudeva showed
great skill in the management of steeds, for, displaying the circling
motion he baffled all those arrows (of Bhishma). Mangled with the arrows
of Bhishma, those two tigers among men looked beautiful like two angry
bulls marked with scratches of horns. Then that slayer of hostile heroes,
viz., the mighty-armed Vasudeva of Madhu’s race beholding that Partha was
fighting mildly and that Bhishma was incessantly scattering his arrowy
showers in battle, and that stationed between the two hosts, he latter
was scorching everything like the Sun himself, smiting down the foremost
of Yudhishthira’s combatants, and, in fact, achieving feat on
Yudhishthira’s army like unto what happeneth at the end of the Yuga,
could not any longer bear it. Abandoning then, O sire, Partha’s steeds
that looked like silver, and filled with wrath, that great lord of Yoga
powers jumped down from that great car. Repeatedly roaring like a lion,
the mighty Krishna of great energy and immeasurable splendour, the Lord
of Universe, with eyes red as copper from rage, and having his bare arms
alone for his weapons, rushed towards Bhishma, whip in hand, desirous of
slaying him and seeming to split the universe itself with his tread.
Beholding Madhava in the vicinity of Bhishma and about to fall upon him
in that furious battle, the hearts of all the combatants seemed to be in
a stupor. ‘Bhishma is slain, Bhishma is slain.’--These loud exclamations
were heard there, O king, caused by the fear inspired by Vasudeva. Robed
in yellow silk, and himself dark as the lapis lazuli, Janardana, when he
pursued Bhishma, looked beautiful as a mass of clouds charged with
lightning. Like a lion towards an elephant, or the leader of a bovine
herd upon another of his species, that bull of Madhu’s race, with a loud
roar, impetuously rushed towards Bhishma. Beholding him of eyes like
lotus petals (thus) rushing towards him in that battle, Bhishma began to
fearlessly draw his large bow. And with a fearless heart he addressed
Govinda, saying, ‘Come, come, O thou of eyes like lotus petals. O God of
the gods, I bow to thee. O best of the Satwatas, throw me down today in
this great battle. O god, slain by thee in battle, O sinless one, great
will be the good done to me, O Krishna, in every respect in the world.
Amongst all, in the three worlds, great is the honour done to me today in
battle, O Govinda. Strike me as thou pleasest, for I am thy slave, O
sinless one.’ Meanwhile, the mighty-armed Partha, quickly following
Kesava behind, seized him by encircling him with his two arms. That best
of male beings, viz., Krishna, of eyes like lotus petals, seized by
Partha, still proceeded with great speed, bearing the latter away with
him. The mighty Partha, that slayer of hostile heroes, however, forcibly
catching hold of his legs, stopped Hrishikesa with great difficulty at
the tenth step. Then Arjuna his dear friend, filled with sorrow,
affectionately addressed Kesava, who was then sighing like a snake and
whose eyes were troubled in wrath, saying, ‘O thou of mighty arms, stop,
O Kesava, it behoveth thee not to make those words false which thou hadst
spoken before, viz., I will not fight. O Madhava, people will say that
thou art a liar. All this burden resteth upon me. I will slay the
grandsire. I swear, O Kesava, by my weapons, by truth, and my good deeds,
that, O slayer of foes, I will do all by which the destruction of my foes
may be achieved. Behold this very day that invincible and mighty
car-warrior in the act of being thrown down by me, with the greatest
ease, like the crescent moon at the end of the Yuga (when the destruction
of the universe comes).’ Madhava, however, hearing these words of the
high-souled Phalguni, spoke not a word, but in anger once more mounted
upon the car. And then upon those two tigers among men, when stationed on
their car, Bhishma the son of Santanu, once more poured his arrowy
showers like the clouds pouring rain upon the mountain-breast. Thy sire
Devavrata took the lives of the (hostile) warriors like the Sun sucking
with his rays the energies of all things during summer. As the Pandavas
had been breaking the ranks of the Kurus in battle, so thy sire broke the
Pandava ranks in battle. And the routed soldiers, helpless and heartless,
slaughtered in hundreds and thousands by Bhishma, were unable to even
look at him in that battle,--him who resembled the mid-day Sun blazing in
his own splendour. Indeed, the Pandavas afflicted with fear, timidly
gazed at Bhishma who was then achieving super-human feats in that battle.
And the Pandava troops, thus fleeing away, O Bharata, failed to find a
protector, like a herd of kine sunk in a shoal of ants while being trod
down by a strong person. Indeed, the Pandavas could not, O Bharata, look
at that mighty car-warrior incapable of being shaken, who, furnished with
a profusion of shafts, was scorching the kings (in the Pandava army), and
who in consequence of those shafts looked like the blazing Sun shedding
his fiery rays. And while he was thus grinding the Pandava army, the
thousand-rayed maker of day repaired to the setting hills, and the
troops, worn with fatigue, set their hearts on withdrawal (from the
field).”
SECTION CVIII
Sanjaya said, “While they were battling, the Sun set, O Bharata, and
there came the dreadful hour of twilight and the battle could no longer
be seen. Then king Yudhishthira, seeing that twilight had come and that
his own troops, slaughtered by Bhishma, had thrown aside their weapons,
and that stricken with fear, and turned off the field, they were seeking
to flee away, and beholding Bhishma also, that mighty car-warrior,
excited with wrath and afflicting everybody in fight, and noticing that
the mighty car-warriors of the Somakas, having been vanquished, had all
become cheerless, reflected a little, and then ordered the troops to be
withdrawn. Then king Yudhishthira withdrew his forces. And similarly, the
withdrawal of thy forces also took place at the same time. Then those
mighty car-warriors, O chief of the Kurus, having withdrawn their forces,
entered their tents, themselves mangled in battle. Afflicted by the
shafts of Bhishma and reflecting upon that hero’s feats in battle, the
Pandavas obtained no peace of mind. Bhishma also, having vanquished the
Pandavas and the Srinjayas in battle, was worshipped by thy sons and
glorified by them, O Bharata. Accompanied by the rejoicing Kurus, he then
entered his tent. Night then set in, that deprives all creatures of their
senses. Then in that fierce hour of night, the Pandavas, the Vrishnis and
the invincible Srinjayas sat down for a consultation. All those mighty
persons, skilled in arriving at conclusions in council, coolly
deliberated about that which was beneficial for them in view of their
immediate circumstances. Then king Yudhishthira, having reflected for a
long while, said these words, casting his eyes on Vasudeva, ‘Behold, O
Krishna, the high-souled Bhishma of fierce prowess. He crusheth my troops
like an elephant crushing a forest of reeds. We dare not even look at
that high-souled warrior. Like a raging conflagration he licketh up my
troops. The valiant Bhishma of keen weapons, when excited with wrath in
battle and bow in hand shooting his shafts, becometh as fierce as the
mighty Naga Takshaka of virulent poison. Indeed, the angry Yama is
capable of being vanquished, or even the chief of the celestials armed
with the thunder, or Varuna himself, noose in hand, or the Lord of the
Yakshas armed with mace. But Bhishma, excited with wrath, is incapable of
being vanquished in battle. When this is the case, O Krishna, I am,
through the weakness of my understanding, plunged in an ocean of grief
having got Bhishma (as a foe) in battle. I will retire into the woods, O
invincible one. My exile there would be for my benefit. Battle, O
Krishna, I no longer desire. Bhishma slayeth us always. As an insect, by
rushing into a blazing fire meeteth only with death, even so do I rush
upon Bhishma. In putting forth prowess, O thou of Vrishni’s race, for the
sake of my kingdom, I am, alas, led to destruction. My brave brothers
have all been exceedingly afflicted with arrows. In consequence of the
affection they bear to myself their (eldest) brother they had to go into
the woods, deprived of kingdom. For myself alone, O slayer of Madhu, hath
Krishna been sunk into such distress. I regard life to be of high value.
Indeed, even life now seemeth to be difficult of being saved. (If I can
save that life), its latter remnant will I pass in the practice of
excellent virtue. If, with my brothers, O Kesava, I am worthy of thy
favour, tell me, O Krishna, what is for my benefit, without contravening
the duties of my order.’ Hearing these words of his, and (describing the
situation) in detail, Krishna, from compassion, said these words in reply
for comforting Yudhishthira, ‘O son of Dharma, O thou that art firm in
truth, do thou not indulge in sorrow, thou that hast these invincible
heroes, these slayers of foes, for thy brothers. Arjuna and Bhimasena are
each endued with the energy of the Wind and the Fire. The twin sons of
Madri also are each as valiant as the Chief of the celestials himself.
From the good understanding that exists between us, do thou set me also
to this task. Even I, O son of Pandu, will fight with Bhishma. Directed
by thee, O great king, what is there that I may not do in great battle.
Challenging that bull among men, viz., Bhishma, I will slay him in
battle, in the very sight of the Dhartarashtras, if Phalguni doth not
wish to slay him. If, O son of Pandu, thou seest victory to be certain on
the slaughter of the heroic Bhishma, even I, on a single car, will slay
that aged grandsire of the Kurus. Behold, O king, my prowess, equal to
that of the great Indra in battle. I will overthrow from his car that
warrior who always shooteth mighty weapons. He that is an enemy of the
sons of Pandu, without doubt, is my enemy also. They, that are yours, are
mine, and so they, that are mine, are yours. Thy brother (Arjuna) is my
friend, relative, and disciple. I will, O king, cut off my own flesh and
give it away for the sake of Arjuna. And this tiger among men also can
lay down his life for my sake. O sire, even this is our understanding,
viz., that we will protect each other. Therefore, command me, O king, in
what way I am to fight. Formerly, at Upaplavya, Partha had, in the
presence of many persons, vowed, saying, “I will slay the son of Ganga.”
These words of the intelligent Partha should be observed (in practice).
Indeed, if Partha requests me without doubt I will fulfill that vow. Or,
let it be the task of Phalguni himself in battle. It is not heavy for
him. He will slay Bhishma, that subjugator of hostile cities. If excited
in battle, Partha can achieve feats that are incapable of being achieved
by others. Arjuna can slay in battle the very gods exerting themselves
actively, along with the Daityas and the Danavas. What need be said of
Bhishma, therefore, O king? Endued with great energy, Bhishma, the son of
Santanu, is now of perverted judgment, of intelligence decayed, and of
little sense, without doubt, he knoweth not what he should do.’
“Hearing these words of Krishna, Yudhishthira said, ‘It is even so, O
thou of mighty arms, even as thou sayest, O thou of Madhu’s race. All
these together are not competent to bear thy force. I am sure of always
having whatever I desire, when, O tiger among men, I have thyself staying
on my side. O foremost of victorious persons, I would conquer the very
gods with Indra at their head, when, O Govinda, I have thee for my
protector. What need I say, therefore, of Bhishma, though he is a mighty
car-warrior? But, O Krishna, I dare not, for my own glorification,
falsify thy words. Therefore, O Madhava, as promised before by thee,
render me aid without fighting for me. In this battle an agreement was
made by me with Bhishma. He said,--“I will give thee counsel, but fight I
shall never for thee, since I shall have to fight for Duryodhana’s sake.”
Know this for truth. Therefore, O Lord, Bhishma may give me sovereignty
by giving me good counsel, O Madhava. Therefore, O slayer of Madhu, all
of us accompanied by thee, will once more repair unto Devavrata, for
asking him about the means of his own death. All of us then, O best of
persons, together going to Bhishma without delay, will speedily ask him
of Kuru’s race his advice. O Janardana, he will truly give us beneficial
counsel; and O Krishna, I will do in battle what he will say. Of austere
vows, he will give us counsel, as also victory. We were children and
orphans. By him were we reared. O Madhava, him, our aged grandsire, I
wish to day,--him, the sire of our sire. Oh, fie upon the profession of a
Kshatriyas.’”
Sanjaya continued, “Hearing these words, O king, he of Vrishni’s race
said unto Yudhishthira, ‘O thou of great wisdom, these words of thine, O
king, are to my taste. Bhishma, otherwise called Devavrata, is skilled in
weapons. With only his glances he can consume the foe. Repair unto that
son of the Ocean-going (Ganga), for asking him about the means of his
death. Asked by thee, in particular, he will certainly say the truth. We
will, therefore, proceed for questioning the Kuru grandsire. Repairing
unto the reverend son of Santanu, we will, O Bharata, ask him his advice
and according to the advice that he will give us we will fight with the
foe.’ Having thus deliberated, O elder brother of Pandu, the heroic sons
of Pandu, and the valiant Vasudeva, all proceeded together towards the
abode of Bhishma, casting aside their coats of mail and weapons and
entering then his tent, they all bowed to him, bending their heads. And
the sons of Pandu, O king, worshipping that bull of Bharata’s race, and
bowing unto him with their heads, sought his protection. The Kuru
grandsire, the mighty-armed Bhishma, then addressed them, saying,
‘Welcome art thou, O thou of Vrishni’s race. Welcome art thou, O
Dhananjaya. Welcome to thee, O king Yudhishthira the just. And to thee, O
Bhima. Welcome to you also, ye twins. What am I to do now for enhancing
your joy? Even if it be exceedingly difficult of achievement, I will yet
do it with all my soul.’ Unto the son of Ganga who thus repeatedly spoke
unto them with such affection, king Yudhishthira, with a cheerful heart,
lovingly said, these words, ‘O thou that art conversant with everything,
how shall we obtain victory, and how shall we acquire sovereignty? How
also may this destruction of creatures be stopped? Say all these unto me,
O lord. Tell us the means of thy own death. How, O hero, shall we be able
to bear thee in battle? O grandsire of the Kurus, thou givest not thy
foes even a minute hole to pick in thee. Thou art seen in battle with thy
bow ever drawn to a circle. When thou takest thy shafts, when aimest
them, and when drawest the bow (for letting them off), no one is able to
mark. O slayer of hostile heroes, constantly smiting (as thou dost) cars
and steeds and men and elephants, we behold thee on thy car, O
mighty-armed one, to resemble a second Sun. What man is there, O bull of
Bharata’s race, who can venture to vanquish thee, scattering showers of
arrows in battle, and causing a great destruction. Tell me, O grandsire,
the means by which we may vanquish thee in battle, by which sovereignty
may be ours, and lastly, by which my army may not have to undergo such
destruction.’ Hearing these words, Santanu’s son, O elder brother of
Pandu, said unto the son of Pandu, ‘As long as I am alive, O son of
Kunti, victory cannot be yours in battle, O thou of great wisdom. Truly
do I say this unto thee. After, however, I am vanquished in fight, ye may
have victory in battle, ye sons of Pandu. If, therefore, ye desire
victory in the battle, smite me down without delay. I give you
permission, ye sons of Pritha, strike me as ye please. I am thus known to
you in what I regard to be a fortunate circumstance.[472] After I am
slain, all the rest will be slain. Therefore, do as I bid’.
“Yudhishthira said, ‘Tell us the means by which we may vanquish thee in
battle, thee that art, when excited with wrath in the fight, like unto
the Destroyer himself armed with mace. The wielder of the thunder-bolt
may be vanquished or Varuna, or Yama. Thou, however, art incapable of
being defeated in battle by even the gods and Asuras united together,
with Indra at their head.’
“Bhishma said, ‘That, O son of Pandu, is true, which thou sayest, O thou
of mighty arms. When with weapons and my large bow in hand I contend
carefully in battle, I am incapable of being defeated by the very gods
and the Asuras with Indra at their head. If, however, I lay aside my
weapons, even these car-warriors can slay me. One that hath thrown away
his weapons, one that hath fallen down, one whose armour hath slipped
off, one whose standard is down, one who is flying away, one who is
frightened, one who says--“I am thine”--one who is a female, one who
beareth the name of a female, one no longer capable of taking care of
one’s self, one who hath only a single son, or one who is a vulgar
fellows,--with these I do not like to battle. Hear also, O king, about my
resolve formed before. Beholding any inauspicious omen I would never
fight. That mighty car-warrior, the son of Drupada, O king, whom thou
hast in thy army, who is known by the name of Sikhandin, who is wrathful
in battle, brave, and ever victorious, was a female before but
subsequently obtained manhood. How all this took place, ye all know it
truly. Brave in battle and clad in mail, let Arjuna, keeping Sikhandin
before him, attack me with his sharp shafts. When that inauspicious omen
will be there, especially in the form of one that was a female before, I
will never seek, though armed with bow and arrow, to strike him.
Obtaining that opportunity, let Dhananjaya the son of Pandu quickly
pierce me on every side with his shafts, O bull of Bharata’s race. Except
the highly blessed Krishna, and Dhananjaya the son of Pandu, I do not
behold the person in the three worlds who is able to slay me while
exerting myself in battle. Let Vibhatsu, therefore, armed with weapons,
struggling carefully in battle, with his excellent bow in hand, placing
(Sikhandin or) something else before, throw me down (from my car). Then
the victory will be certain. Do this, O great king, even this that I have
said unto thee, O thou of excellent vows. Thou wilt then be able to slay
all Dhartarashtras assembled together in battle.’”
Sanjaya continued, “The Parthas then, having ascertained all this went
back to their tents, saluting the Kuru grandsire, viz., the high-souled
Bhishma. After Ganga’s son, prepared to go to the other world, had said
this, Arjuna, burning with grief and his face suffused in shame, said
these words, ‘How, O Madhava, shall I fight in battle with the grandsire
who is my senior in years, who is possessed of wisdom and intelligence,
and who is the oldest member of our race? While sporting in days of
childhood, O Vasudeva, I used to smear the body of this high-souled and
illustrious one with dust by climbing on his lap with my own filthy body.
O elder brother of Gada, he is the sire of my sire Pandu. While a child,
climbing on the lap of this high-souled one I once called him father. I
am not thy father but thy father’s father, O Bharata!--even this is what
he said to me (in reply) in my childhood. He who said so, Oh, how can he
be slain by me. O, let my army perish. Whether it is victory or death
that I obtain I will never fight that high-souled person. (Even this is
what I think). What dost thou think, O Krishna!’
“Vasudeva said, ‘Having vowed the slaughter of Bhishma before, O Jishnu,
how canst thou abstain from slaying him, agreeably to the duties of a
Kshatriya? Throw down from his car, O Partha, that Kshatriya who is
invincible in battle. Victory can never be yours without slaying Ganga’s
son. Even thus shall he go to the abode of Yama. This hath been settled
before by the gods. That which hath been destined before, O Partha, must
happen. It cannot be otherwise. None save thee, O invincible one, not
even the wielder of the thunder-bolt himself, would be capable of
fighting with Bhishma, who is like the Destroyer with wide-open mouth.
Slay Bhishma, without any anxiety. Listen also to these words of mine
that are what Vrihaspati of great intelligence had said unto Sakra in
days of old. One should slay even an aged person endued with every merit
and worthy of reverence if he cometh as a foe, or, indeed any other who
approacheth for destroying one’s self--O Dhananjaya, this is the eternal
duty sanctioned for the Kshatriya, viz., that they should fight, protect
subjects, and perform sacrifices, all without malice.’
“Arjuna said, ‘Sikhandin, O Krishna, will certainly be the cause of
Bhishma’s death, for Bhishma, as soon as he beholds the prince of the
Panchalas, abstains from striking. Therefore, keeping Sikhandin before
him and at our head, we will, by that means, overthrow the son of Ganga.
Even this is what I think. I will hold in check other great bowmen with
my shafts. As regards Sikhandin, he will fight with Bhishma alone, that
foremost of all warriors. I have heard from that chief of the Kurus that
he would not strike Sikhandin, for having been born before as a woman he
subsequently became a male person.’”
Sanjaya continued, “Having settled this with Bhishma’s permission, the
Pandavas, along with Madhava, went away with rejoicing hearts. And then
those bulls among men retired to their respective beds.”
SECTION CIX
Dhritarashtra said, “How did Sikhandin advance against the son of Ganga
in battle, and how did Bhishma also advance against the Pandavas? Say all
this unto me, O Sanjaya!”
Sanjaya said, “Then all those Pandavas, towards the hour of sun-rise,
with beat of drums and cymbals and smaller drums, and with the blare of
conches of milky whiteness, all around, went out for battle, placing
Sikhandin in their van. And they marched out, O king, having formed an
array that was destructive of all foes. And Sikhandin, O monarch, was
stationed in the very van of all the troops. And Bhimasena and Dhananjaya
became the protectors of his car-wheels. And in his rear were the sons of
Draupadi and the valiant Abhimanyu. And those mighty car-warriors, viz.,
Satyaki and Chekitana, became the protectors of the last. And behind them
was Dhrishtadyumna protected by the Panchalas. Next to Dhrishtadyumna,
behind, marched the royal lord Yudhishthira, accompanied by the twins,
filling the air with leonine shouts, O bull of Bharata’s race. Next
behind him was Virata, surrounded by his own troops. Next to him marched
Drupada, O mighty-armed one. And the five Kaikeya brothers and the
valiant Dhrishtaketu, O Bharata, protected the rear of the Pandava army.
Having disposed their vast army in such an array, the Pandavas rushed
against thy host, prepared to cast away their lives. And similarly the
Kauravas, O king, placing that mighty car-warrior Bhishma at the head of
their whole host, proceeded against the Pandavas. And that invincible
warrior was protected by thy mighty sons. Next behind them was the great
bowman Drona, as also his mighty son (Aswatthaman). Next behind was
Bhagadatta surrounded by his elephant division. And behind Bhagadatta
were Kripa and Kritavarman. Behind them were Sudakshina the mighty ruler
of the Kamvojas, and Jayatsena, the king of the Magadhas, and Suvala’s
son and Vrihadvala. And similarly, many other kings, that were all great
bowmen, protected the rear of thy host, O Bharata. As each day came,
Bhishma the son of Santanu, formed arrays in battle, sometimes after the
manner of the Asuras, sometimes after that of the Pisachas, and sometimes
after that of the Rakshasas. Then commenced the battle between thy
troops, O Bharata, and theirs, both parties smiting one another and
increasing the population of Yama’s kingdom. And the Parthas with Arjuna
at their head, placing Sikhandin in the van, proceeded against Bhishma in
that battle, scattering diverse kinds of arrows. And then, O Bharata
afflicted by Bhishma with his shafts, (many of) thy warriors, profusely
bathed in blood, repaired to the other world. And Nakula and Sahadeva,
and the mighty car-warrior Satyaki, approaching thy army, began to
afflict it with great vigour. Thus slaughtered in battle, O bull of
Bharata’s race, thy warriors were unable to resist that vast host of the
Pandavas. Then thy host, vigorously afflicted by great car-warriors and
thus slaughtered by them everywhere, fled away on all sides. Slaughtered
with sharp shafts by the Pandavas and the Srinjayas they found not a
protector, O bull of Bharata’s race.”
Dhritarashtra said, “Tell me, O Sanjaya, what the valiant Bhishma,
excited with rage, did in battle, upon beholding my host afflicted by the
Parthas. O sinless one, tell me how that hero, that chastiser of foes,
rushed against the Pandavas in battle, and slaughtered the Somakas.”
Sanjaya said, “I will tell thee, O king, what thy sire did when thy sons’
host was afflicted by the Pandavas and the Srinjayas. With cheerful
hearts, the brave sons of Pandu, O elder brother of Pandu, encountered
thy son’s host, slaughtering (all whom they met). That carnage, O chief
of men, of human beings, elephants and steeds, that destruction by the
foe of thy army in battle, Bhishma could not brook. That invincible and
great bowman, then, reckless of his very life poured upon the Pandavas,
the Panchalas, and the Srinjayas, showers of long shafts and calf-toothed
and crescent-shaped arrows. And with weapons, O monarch, he checked with
his shafts and with showers of other weapons, both offensive and
defensive, all sped with energy and wrath, the five foremost of mighty
car-warriors of the Pandavas, who had been struggling vigorously in
battle. Excited with wrath, he slaughtered in that battle countless
elephants and steeds. And that bull among men, O monarch, throwing down
many car-warriors from their cars,[473] and horsemen from their horses,
and crowds of foot soldiers, and elephant-warriors from the backs of the
beasts they rode, struck terror into the foe. And the Pandava warriors
all rushed together upon Bhishma singly, upon that mighty car-warrior
struggling in battle with great activity, like the Asuras rushing
together upon him with the thunderbolt in hand. Shooting on all sides his
whetted arrows whose touch resembled that of Indra’s thunder, he seemed
to the enemy to have assembled a terrible visage. While fighting in that
battle, his large bow, resembling that of Sakra himself, seemed to be
always drawn to a circle. Beholding those feats in battle, thy sons, O
monarch, filled with exceeding wonder, worshipped the grandsire. The
Parthas cast their eyes, with cheerless hearts, upon thy heroic sire
struggling in battle, like the celestials upon (the Asura) Viprachitti
(in days of old).[474] They could not resist that warrior who then
resembled the Destroyer himself with wide-open mouth. In that battle on
the tenth day, Bhishma, with his sharp shafts, consumed the division of
Sikhandin like a conflagration consuming a forest. Him resembling an
angry snake of virulent poison, or the Destroyer urged by Death himself,
Sikhandin pierced with three shafts in the centre of the chest. Deeply
pierced therewith, Bhishma saw that it was Sikhandin (who was piercing
him). Excited with wrath, but unwilling (to fight with Sikhandin) Bhishma
laughingly said, ‘Whether thou choosest to strike me or not, I will never
fight with thee. Thou art that Sikhandin still which the Creator had made
thee first’.[475] Hearing these words of his, Sikhandin, deprived of his
senses by wrath, and licking the corners of his mouth addressed Bhishma
in that battle, saying, ‘I know thee, O mighty-armed one, to be the
exterminator of the Kshatriya race. I have heard also of thy battle with
Jamadagni’s son. I have also heard much of thy super-human prowess.
Knowing thy prowess I will still fight with thee today. For doing what is
agreeable to the Pandavas and is agreeable to my own self, O chastiser of
foes, I will today fight with thee in battle, O best of men. I will, of a
certainty, slay thee. I swear this before thee by my troth! Hearing these
words of mine, do that which thou shouldst. Whether thou choosest to
strike me or not, thou shall not escape me with life. O thou that art
ever victorious, O Bhishma, look thy last on this world.’”
Sanjaya continued, “Having said so, Sikhandin in that battle pierced
Bhishma with five straight shafts, having already pierced him with his
wordy shafts. Hearing those words of his, the mighty car-warrior Arjuna,
regarding Sikhandin to be Bhishma’s Destroyer, urged him on, saying, ‘I
will fight behind thee, routing the foe with my shafts. Excited with
fury, rush thou against Bhishma of terrible prowess. The mighty Bhishma
will not be able to afflict thee in battle. Therefore, O mighty-armed
one, encounter Bhishma with vigor. If, O sire, thou returnest today
without slaying Bhishma, thou wilt, with myself, be an object of ridicule
to the world. Seek to do that in battle by which, O hero, we may not
incur ridicule in this great battle. Stay the grandsire. O thou of great
strength, I will protect thee in this battle, checking all the
car-warriors (of the Kuru army). Do thou slay the grandsire. Drona, and
Drona’s son, and Kripa, and Suyodhana, and Chitrasena, and Vikarna, and
Jayadratha the ruler of the Sindhus, Vinda and Anuvinda of Avanti, and
Sudakshina the ruler of the Kamvojas, and the brave Bhagadatta, and the
mighty king of the Magadhas, and Somadatta’s son, and the brave Rakshasas
who is Rishyasringa’s son and the ruler of the Trigartas, alone with all
the other great car-warriors (of the Kuru army), I will check like the
continent resisting the surging sea. Indeed, I will hold in check all the
mighty warriors of the Kuru army assembled together and battling with us.
Do thou slay the grandsire.’”
SECTION CX
Dhritarashtra said, “How did Sikhandin the prince of the Panchalas,
excited with wrath, rushed in battle against the grandsire, viz., Ganga’s
son of righteous soul and regulated vows. What mighty car-warriors of the
Pandavas army, upraised weapons, desirous of victory, and exerting
themselves with activity, protected Sikhandin on that occasion which
required great activity? How also did Bhishma the son of Santanu, endued
with great energy, fight on that tenth day of battle with the Pandavas
and the Srinjayas? I cannot brook the idea of Sikhandin encountering
Bhishma in battle. (Indeed, when Sikhandin attacked Bhishma), was
Bhishma’s car or his bow broken?”
Sanjaya said, “While fighting in that battle, O bull of Bharata’s race,
neither the bow nor the car of Bhishma had suffered any injury. He was
then slaying the foe with straight shafts. Many thousands of mighty
car-warriors belonging to thy army, as also elephants, O king, and steeds
well harnessed, proceeded for battle, with the grandsire in the van.
Agreeably to his vow, O thou of Kuru’s race, the ever-victorious Bhishma
was incessantly engaged in slaughtering the troops of the Parthas. The
Panchalas and the Pandavas were unable to bear that great bowman battling
(with them) and slaying his foes with his shafts. When the tenth day
came, the hostile army was torn into pieces by Bhishma with his shafts by
hundreds and thousands. O elder brother of Pandu, the sons of Pandu were
incapable of defeating in battle the great bowman Bhishma who resembled
the Destroyer himself armed with the lance.
“Then, O king, the unvanquished Vibhatsu or Dhananjaya, who was capable
of drawing the bow with even the left hand, came to that spot,
frightening all the car-warriors. Roaring loudly like a lion, and
repeatedly drawing the bow-string, and scattering showers of arrows,
Partha careered on the field of battle like Death himself. Frightened at
those roars of his, thy warriors, O bull of Bharata’s race, fled away in
terror, like smaller animals, O king, at the sound of the lion. Beholding
the son of Pandu crowned with victory and thus afflicting that host,
Duryodhana, himself under the influence of terror addressed Bhishma and
said, ‘The son of Pandu, O sire, with white steeds (yoked unto his car),
and having Krishna for his charioteer, consumeth all my troops like a
conflagration consuming a forest. Behold, O son of Ganga, all troops,
slaughtered by Pandu’s son in battle, are, O foremost of warriors,
fleeing away. Indeed, as the herdsman belaboureth his cattle in the
forest, even so, O scorcher of foes is my army being belaboured. Broken
and driven away on all sides by Dhananjaya with his shafts, the
invincible Bhima is also routing that (already broken) host of mine. And
Satyaki, and Chekitana, and the twin sons of Madri, and the valiant
Abhimanyu,--these also are routing my troops. The brave Dhrishtadyumna,
and the Rakshasa Ghatotkacha also, are vigorously breaking and driving
away my army in this fierce conflict. Of these troops that are being
slaughtered by all those mighty car-warriors, I do not see any other
refuge in the matter of their staying and fighting on the field, O
Bharata, save thee, O tiger among men, that art possessed of prowess
equal to that of the celestials. Therefore, receive thou those great
car-warriors without delay, and be thou the refuge of these afflicted
troops.’ Thus addressed by him, O king, thy sire Devavrata, the son of
Santanu, reflecting for a moment and settling what he should do, said
these words unto thy son, comforting him (therewith), ‘O Duryodhana,
listen calmly to what I say, O king. O thou of great might, formerly I
vowed before thee that slaying every day ten thousand high-souled
Kshatriyas, I would come back from the battle. I have fulfilled that vow,
O bull of Bharata’s race! O thou of great might, today I will achieve
even a great feat. Today I will either sleep myself being slain, or, I
will slay the Pandavas. O tiger among men, I will today free myself from
the debt I owe thee,--the debt, O king, arising out of the food, thou
gavest me,--by casting away my life at the head of thy army.’ Having said
these words, O chief of the Bharatas, that invincible warrior, scattering
his shafts among the Kshatriyas, attacked the Pandava host. And the
Pandavas then, O bull of Bharata’s race, began to resist the son of Ganga
staying in the midst of his forces and excited with wrath like a snake of
virulent poison. Indeed, O king, on that tenth day of the battle,
Bhishma, displaying his might, slew, O son of Kuru’s race, hundreds of
thousands. And he drained the energies of those royal and mighty
car-warriors that were the foremost among the Panchalas, like the Sun
sucking up the moisture (of the earth) with his rays. Having slain ten
thousand elephants of great activity and ten thousand steeds also, O
king, along with their riders, and full two hundred thousands of
foot-soldiers, that best of men, viz., Bhishma, shone resplendent in
battle like a fire without a curl of smoke. And no one amongst the
Pandavas was capable of even looking at him who then resembled the
burning Sun staying in the northern solstice. The Pandavas, however,
though afflicted in battle by that great bowman, still rushed,
accompanied by the mighty car-warriors of the Srinjayas, for slaughtering
him. Battling with myriads upon myriads around him, Santanu’s son Bhishma
then looked like the cliff of Meru covered on all sides with masses of
clouds. Thy sons, however, stood, surrounding Bhishma on all sides with a
large force (for protecting him). Then commenced a fierce battle (between
the Kurus and the Pandavas).”
SECTION CXI
Sanjaya said, “Arjuna then, O king, beholding the prowess of Bhishma in
battle, addressed Sikhandin saying, ‘Proceed towards the grandsire. Thou
shouldst not entertain the slightest fear of Bhishma today. Even I will
throw him down from his excellent car by means of my sharp shafts’. Thus
addressed by Partha, Sikhandin, O bull of Bharata’s race, having heard
those words, rushed at the son of Ganga. And so Dhrishtadyumna also, O
king, and the mighty car-warrior Abhimanyu, having heard those words of
Partha, joyfully rushed at Bhishma. And old Virata and Drupada, and
Kuntibhoja also, clad in mail, rushed at Bhishma in the very sight of thy
son. And Nakula, Sahadeva, and the valiant king Yudhishthira also, and
all the rest of the warriors, O monarch, rushed against Bhishma. As
regards thy warriors O king, that rushed, according to the measure of
their might and courage, against those mighty car-warriors (of the
Pandava army) united together, listen to me as I speak (of them) unto
thee. Like a young tiger attacking a bull, Chitrasena, O king, rushed
against Chekitana who in that battle was proceeding for getting at
Bhishma. Kritavarman, O king, resisted Dhrishtadyumna who had reached the
presence of Bhishma and who was exerting himself with great activity and
vigour in that battle. Somadatta’s son, O monarch, with great activity,
resisted Bhimasena excited with fury and desirous of slaying Bhishma.
Similarly Vikarna, desirous of (protecting) Bhishma’s life, resisted the
brave Nakula who was scattering innumerable arrows around. And so, O
king, Kripa the son of Saradwat, excited with rage, resisted Sahadeva
proceeding towards Bhishma’s car. And the mighty Durmukha rushed at that
Rakshasa of cruel deeds, viz., the mighty son of Bhimasena, desirous of
Bhishma’s slaughter. Thy son Duryodhana himself resisted Satyaki
proceeding to battle. Sudakshina the ruler of the Kamvojas, O king,
resisted Abhimanyu, O monarch, who was proceeding towards Bhishma’s car.
And Aswatthaman, O king, excited with rage, resisted old Virata and
Drupada, those two chastisers of foes united together. And Bharadwaja’s
son, exerting himself with vigour in battle, resisted the eldest Pandava,
that is to say, king Yudhishthira the just, who was desirous of Bhishma’s
death. And that great bowman, viz., Dussasana, in that battle, resisted
Arjuna who was rushing with great speed, with Sikhandin before him,
desirous of coming upon Bhishma, O monarch, and illuminating the ten
quarters (with his bright weapons). And other warriors of thy army
resisted in that great battle other mighty car-warriors of the Pandavas
proceeding against Bhishma. Dhrishtadyumna, that mighty car-warrior,
excited with rage, rushed against Bhishma alone and addressing the
troops, repeatedly said in a loud voice, “There, Arjuna, that delighter
of Kuru’s race, is proceeding against Bhishma in battle. Rush ye against
Ganga’s son. Be not afraid. Bhishma will not be able to attack you in
battle.[476] Vasava himself cannot venture to fight with Arjuna in
battle. What therefore, need be said of Bhishma who, though possessed of
bravery in battle, is feeble and old.” Hearing these words of their
commander, the mighty car-warriors of the Pandava army, filled with joy,
rushed towards the car of Ganga’s son. Many foremost of men, however, of
thy army cheerfully received and resisted those heroes coming towards
Bhishma like impetuous mass of living energy. That mighty car-warrior,
Dussasana, abandoning all fears, rushed against Dhananjaya, desirous of
protecting the life of Bhishma. And so the heroic Pandavas also, O king,
rushed in battle against thy sons, those mighty car-warriors, stationed
about Bhishma’s car. And then, O king we beheld a highly wonderful
incident, viz., that Partha, having proceeded as far as Dussasana’s car,
could not advance further. As the continent resists the surging sea, even
so did thy son (Dussasana) resist the angry son of Pandu. Both of them
were foremost of car-warriors. Both of them, O Bharata, were invincible.
Both of them, in beauty and splendour, O Bharata, resembled the Sun or
the Moon. Both of them were excited with wrath. And each of them desired
to slay the other. And they encountered each other in dreadful battle
like Maya and Sakra in days of old. And Dussasana, O king, in that battle
pierced the son of Pandu with three shafts and Vasudeva with twenty. Then
Arjuna, excited with rage upon beholding him of Vrishni’s race thus
afflicted, pierced Dussasana with a hundred shafts. These, penetrating
through the latter’s armour, drank his blood in that battle. Then
Dussasana, excited with wrath, pierced Partha with five shafts. And once
more, O chief of the Bharatas, he pierced Arjuna in the forehead with
three sharp shafts. And with those shafts sticking to his forehead, the
son of Pandu looked beautiful in that battle, like Meru, O king with its
tall crests. That great bowman, viz., Partha, then thus deeply pierced by
thy son wielding the bow, looked resplendent in that battle like a
flowering Kinsuka. The son of Pandu then, excited with rage, afflicted
Dussasana, like Rahu inflamed with rage on the fifteenth day of the
lighted fortnight afflicting the Moon at full. Thus afflicted by that
mighty warrior, thy son, O king, pierced Partha in that battle with many
shafts whetted on stone and winged with the features of the Kanka bird.
Then Partha, cutting off Dussasana’s bow and splitting his car with three
shafts, sped at him many fierce arrows resembling the darts of Death. Thy
son, however, cut off all those shafts of Partha exerting himself with
vigour before they could reach him. All this seemed highly wonderful.
Then thy son pierced Partha with many shafts of great sharpness. Then
Partha, excited with rage in that battle, placed on his bowstring a
number of shafts whetted on stone and furnished with wings of gold and
aiming them, sped them all at his foe. These, O king, penetrated the body
of that high-souled warrior, like swans, O monarch, diving into a lake.
Thus afflicted by the high-souled son of Pandu, thy son avoiding Partha,
quickly proceeded to the car of Bhishma. Indeed, Bhishma then became an
island unto him who was thus sinking into fathomless waters. Regaining
consciousness then, thy son, O monarch, endued with heroism and prowess,
once more began to resist Partha with sharp arrows like Purandara
resisting (the Asura) Vritra. Of huge form, thy son began to pierce
Arjuna, but the latter was scarcely pained (at all this).”
SECTION CXII
Sanjaya said, “The mighty bowman (Alamvusha) the son of Rishyasringa, in
that battle, resisted Satyaki clad in mail and proceeding towards
Bhishma. He of Madhu’s race, however, O king, excited with wrath, pierced
the Rakshasa with nine arrows, smiling the while, O Bharata. And so the
Rakshasa also, O king, excited with wrath, afflicted him of Madhu’s race,
viz., that bull of Sini’s line, with nine arrows. Then Sini’s grandson,
that slayer of hostile heroes, of Madhu’s race, excited with rage, sped
in that battle a profusion of arrows at the Rakshasa. Then that
mighty-aimed Rakshasa pierced Satyaki, of prowess incapable of being
baffled, with many sharp arrows, and uttered a loud shout. Then he of
Madhu’s race, endued with great energy, though deeply pierced by the
Rakshasa in that battle, still relying upon his prowess, laughed (at his
wounds) and uttered loud roars. Then Bhagadatta, excited with rage,
afflicted him of Madhu’s race in that battle with many sharp arrows like
a guide piercing a huge elephant with the hook. Then that foremost of
car-warriors, viz., the grandson of Sini, abandoning the Rakshasa in
battle, sped many straight shafts at the ruler of the Pragjyotishas. The
ruler of the Pragjyotishas then, with a broad-headed arrow of great
sharpness, displaying great lightness of hand, cut off the large bow of
Satyaki. Then that slayer of hostile heroes, excited with rage and taking
up another bow of greater impetus, pierced Bhagadatta in that battle with
many sharp arrows. That mighty bowman, viz., Bhagadatta, then deeply
pierced, began to lick the corners of his mouth. And he then hurled at
his foe, in that dreadful battle, a tough dart, made wholly of iron,
decked with gold and stones of lapis lazuli, and fierce as the rod of
Yama himself. Sped with the might of Bhagadatta’s arm and coursing
towards him impetuously, Satyaki, O king, cut that dart in twain by means
of his shafts. Thereupon that dart fell down suddenly, like a great
meteor shorn of its splendour. Beholding the dart baffled, thy son
(Duryodhana), O monarch, surrounded him of Madhu’s race with a large
number of cars. And seeing that mighty car-warrior among the Vrishnis
thus surrounded, Duryodhana, angrily addressing all his brothers, said,
‘Take such steps, ye Kauravas, that Satyaki may not, in this battle,
escape you and this large division of cars, with life. If he be slain,
the vast host of the Pandavas may be regarded as slain also.’ Accepting
Duryodhana’s words with the answer--‘So be it,’--those mighty car-warriors
fought with Sini’s grandson in the view of Bhishma. The mighty ruler of
the Kamvojas, in that battle, resisted Abhimanyu who was proceeding
against Bhishma. The son of Arjuna, having pierced the king with many
straight shafts,[477] once more pierced that monarch, O monarch, with
four and sixty shafts. Sudakshina, however, desirous of Bhishma’s life,
pierced Abhimanyu in that battle with five arrows and his charioteer with
nine. And the battle that took place there, in consequence of the meeting
of those two warriors, was fierce in the extreme. That grinder of foes
Sikhandin, then rushed at the son of Ganga. Old Virata and Drupada, those
mighty car-warriors, both excited with rage, rushed to battle with
Bhishma, resisting the large host of the Kauravas as they went. That best
of car-warriors, viz., Aswatthaman, excited with rage, encountered both
those warriors. Then commenced a battle, O Bharata, between him and them.
Virata then, O chastiser of foes, struck, with broad-headed shafts, that
mighty bowman and ornament of battle, viz., Drona’s son, as the latter
advanced against them. And Drupada also pierced him with three sharp
shafts. Then the preceptor’s son, Aswatthaman, coming upon those mighty
warriors thus striking him, viz., the brave Virata and Drupada both
proceeding towards Bhishma, pierced them both with many shafts. Wonderful
was the conduct that we then beheld of those two old warriors, inasmuch
as they checked all those fierce shafts shot by Drona’s son. Like an
infuriate elephant in the forest rushing against an infuriate compeer,
Kripa, the son of Saradwat, proceeded against Sahadeva who was advancing
upon Bhishma. And Kripa, brave in battle, quickly struck that mighty
car-warrior, viz., the son of Madri, with seventy shafts decked with
gold. The son of Madri, however, cut Kripa’s bow in twain by means of his
shafts. And cutting off his bow, Sahadeva then pierced Kripa with nine
arrows. Taking up then, in that battle, another bow capable of bearing a
great strain Kripa, excited with rage and desirous of Bhishma’s life,
cheerfully struck Madri’s son in that battle with ten shafts. And so the
son of Pandu, in return, desirous of Bhishma’s death, excited with rage,
struck the wrathful Kripa in the chest (with many shafts). And then
occurred there a terrible and fierce battle. That scorcher of foes, viz.,
Vikarna, desirous of saving the grandsire Bhishma, excited with rage in
that battle, pierced Nakula with sixty arrows. Nakula also, deeply
pierced by thy intelligent son, pierced Vikarna in return with seven and
seventy shafts. There those two tigers among men, those two chastisers of
foes, those two heroes, struck each other for the sake of Bhishma, like
two bovine bulls in a fold. Thy son Durmukha, endued with great prowess,
proceeded, for the sake of Bhishma, against Ghatotkacha advancing to
battle and slaughtering thy army as he came. Hidimva’s son, however, O
king, excited with rage, struck Durmukha, that chastiser of foes, in the
chest a straight shaft. The heroic Durmukha then, shouting cheerfully,
pierced Bhimasena’s son on the field of battle with sixty shafts of keen
points. That mighty car-warrior, viz., the son of Hridika resisted
Dhrishtadyumna, that foremost of car-warriors, who was advancing to
battle from desire of Bhishma’s slaughter. The son of Prishata, however,
having pierced Kritavarman with five shafts made wholly of iron, once
more, struck him quickly in the centre of the chest fifty shafts. And
similarly, O king, Prishata’s son struck Kritavarman with nine sharp and
blazing shaft, winged with the feathers of the Kanka bird. Encountering
each other with great vigour, the battle that took place between them for
Bhishma’s sake was as fierce as that between Vritra and Vasava. Against
Bhimasena who was advancing upon the mighty Bhishma, proceeded
Bhurisravas with great speed, saying,--‘Wait, Wait,’--And the son of
Somadatta struck Bhima in the centre of the chest with an arrow of
exceeding sharpness and golden wings in that battle. And the valiant
Bhimasena, with that arrow on his chest, looked beautiful, O best of
kings, like the Krauncha mountain in days of old with the dart of Skanda.
And those two bulls among men, enraged in battle, shot at each other
shafts brightly polished by their forgers and endued with effulgence of
the Sun. Bhima, longing for Bhishma’s death, fought with the mighty son
of Somadatta, and the latter, desirous of Bhishma’s victory, fought with
the former, each carefully seeking to counteract the other’s feats.
Bharadwaja’s son resisted Yudhishthira the son of Kunti, who, accompanied
by a large force, was coming towards Bhishma. Hearing the rattle of
Drona’s car, O king, that resembled the roar of the clouds, the
Prabhadrakas, O sire, began to tremble. That large force, of Pandu’s son,
resisted by Drona in battle, could not, exerting vigorously, advance even
one step. Thy son Chitrasena, O king, resisted Chekitana of wrathful
visage who was exerting vigorously for coming upon Bhishma. Possessed of
great prowess and great dexterity of hand, that mighty car-warrior for
the sake of Bhishma, battled with Chekitana, O Bharata, according to the
utmost of his power. And Chekitana also fought with Chitrasena to the
utmost of his power. And the battle that took place there in consequence
of the meeting of those two warriors, was exceedingly fierce. As regards
Arjuna, although he was resisted by all means, O Bharata, he still
compelled thy son to turn back and then crushed thy troops. Dussasana
however, to the utmost stretch of his power, began to resist Partha,
wishing, O Bharata, to protect Bhishma. The army of thy son, O Bharata,
undergoing such slaughter, began to be agitated here and there by many
foremost car-warriors (of the Pandava).”
SECTION CXIII
Sanjaya said, “The heroic Drona, that great bowman endued with the
prowess of an infuriate elephant, that foremost of men possessed of great
might, taking up his large bow which was capable [of] checking even an
infuriate elephant, and shaking it (in his hands), was engaged in
afflicting the Pandava ranks, having penetrated into their midst. That
valiant warrior acquainted with every omen, beholding the omens on all
sides, addressed his son who also was scorching the hostile ranks and
said these words, ‘This is that day, O son, on which the mighty Partha,
desirous of slaying Bhishma in battle, will exert himself to the best of
his might. My arrows are coming out (of the quiver, of their own accord).
My bow seems to yawn. My weapon seems unwilling to obey my behests, and
my heart also is cheerless. Animals and birds are uttering fearful and
incessant cries. Vultures seem to disappear beneath the feet of the
Bharata troops. The Sun himself seems to have lost hue. The quarters are
all ablaze. The Earth seems to shriek, inspire fear, and tremble
everywhere. Kankas, and vultures, and cranes are frequently crying.
Jackals are uttering inauspicious and fierce yells foreboding great
danger. Large meteors seem to fall from the centre of the solar disc. The
constellation called Parigha, with a trunkless form, appeareth around the
Sun. The solar and the lunar discs have become awful, foreboding great
danger to Kshatriyas about the mangling of their bodies. The idols of the
Kuru king in his temples tremble and laugh and dance and weep. The
illustrious Moon riseth with his horns downward. The bodies of the kings
belonging to the Kuru army all seem to be pale, and though clad in mail,
are shorn of splendour. The loud blare of Panchajanya and the twang of
Gandiva are heard on all sides of both the armies. Without doubt, Arjuna,
relying upon his great weapons and avoiding other warriors will advance
upon the grandsire. The pores of my body are contracting, and my heart
also is depressed, thinking, O mighty-armed one, of the encounter between
Bhishma and Arjuna. Keeping on his fore the Panchala prince of sinful
soul and conversant with deceit, Partha is proceeding towards Bhishma for
battle. Bhishma said before that he would not slay Sikhandin. By the
Creator had that one been made female, though through chance he
subsequently became a male person. That mighty son of Yajnasena is also
an inauspicious omen (by himself). The son of the Ocean-going (Ganga)
will not strike that person of inauspicious self. Thinking of this, viz.,
that Arjuna, excited with wrath, is about to fall upon the aged Kuru
grandsire, my heart is exceedingly depressed. The wrath of Yudhishthira,
an encounter between Bhishma and Arjuna in battle, and an endeavour like
this (of the shooting of weapons) by myself,--these (three) are certainly
fraught with great harm to creatures. Arjuna is endued with great energy;
he is powerful, brave, accomplished in weapons, and possessed of valour
that is very active. Capable of shooting his arrows to a great distance
and shooting them with force, he is, besides, acquainted with omens.
Endued with great might and intelligence, and above fatigue, that
foremost of warriors is incapable of defeat by the very gods with Vasava
at their head. The son of Pandu possesses terrible weapons and is ever
victorious in battle. Avoiding his path, go thou to battle (for Bhishma’s
victory) O thou of rigid vows.[478] Today in this dreadful battle thou
wilt behold a great carnage. The beautiful and costly coats of mail,
decked with gold, of brave warriors will be pierced with straight shafts.
And the tops of standards, and bearded javelins, and bows, and bright
lances of sharp points, and darts bright with gold, and the standards on
the backs of elephants, will all be cut off by Kiritin in wrath. O son,
this is not the time when dependants should take care of their lives. Go
to battle, keeping heaven before thee, and for the sake of fame and
victory. There, the ape-bannered (Arjuna) crosseth on his car the river
of battle that is awful and incapable of being easily crossed, and hath
cars, elephants, and steeds, for its eddies. Regard for Brahmanas,
self-restraint, liberality, asceticism, and noble conduct, are seen in
Yudhishthira alone who hath for his brothers Dhananjaya, and the mighty
Bhimasena, and the twin sons of Madri by Pandu, and who hath Vasudeva of
the Vrishni race for his protector. The wrath, born of grief, of that
Yudhishthira whose body hath been purified by the flames of penance,
directed to the wicked-souled son of Dhritarashtra, is consuming this
Bharata host. There cometh Partha, having Vasudeva for his protector,
checking (as he cometh) this entire Dhartarashtra army. Behold, Kiritin
is agitating this host like a large whale agitating the vast sea of
crested waves. Hark, cries of distress and woe are heard in the van of
the army. Go, encounter the heir of the Panchala king. As for myself, I
will proceed against Yudhishthira. The heart of king Yudhishthira’s very
strong array is difficult of access. Inaccessible as the interior of the
sea, it is guarded on all sides by Atirathas. Satyaki, and Abhimanyu and
Dhrishtadyumna, and Vrikodara, and the twins, even these are protecting
that ruler of men, viz., king Yudhishthira. Dark as the younger brother
of Indra, and risen like a tall Sala, behold Abhimanyu advancing at the
head of the (Pandava) host, like a second Phalguna! Take up thy mighty
weapons, and with thy large bow in hand proceed against the royal son of
Prishata (viz., Sikhandin), and against Vrikodara. Who is there that doth
not wish his dear son to live for many years? Keeping the duties of a
Kshatriya, however, before me, I am engaging thee (to this task). So
Bhishma also, in this battle, is consuming the mighty host of the
Pandavas. O son, he is, in battle, equal to Yama or Varuna himself.’”
SECTION CXIV
Sanjaya said, “Hearing these words of the high-souled Drona, Bhagadatta
and Kripa and Salya and Kritavarman, and Vinda and Anuvinda of Avanti,
and Jayadratha the ruler of the Sindhus, and Chitrasena and Vikarna and
Durmarshana and others, these ten warriors of thy army, supported by a
large host consisting of many nationalities, fought with Bhimasena,
desirous of winning high renown in the battle for Bhishma’s sake. And
Salya struck Bhima with nine arrows, and Kritavarman struck him with
three, and Kripa with nine. And Chitrasena and Vikarna and Bhagadatta, O
sire, each struck him with ten arrows. And the ruler of the Sindhus
struck him with three, and Vinda and Anuvinda of Avanti each struck him
with five arrows. And Duryodhana struck that son of Pandu with twenty
sharp arrows. Bhimasena, O king, pierced in return every one of those
kings, those foremost of men in the world, those mighty car-warriors of
the Dhartarashtra army, one after another. The brave Pandava, that slayer
of hostile heroes, pierced Salya with seven arrows, and Kritavarman with
eight. And he cut off Kripa’s bow with arrow fixed thereon, O Bharata, in
the middle, dividing it in twain. And after thus cutting off his bow, he
pierced Kripa once more with seven arrows. And he struck Vinda and
Anuvinda with three arrows each. And he pierced Durmarshana with twenty
arrows, and Chitrasena with five, and Vikarna with ten, and Jayadratha
with five. And once more striking the ruler of the Sindhus with three
arrows, he uttered a loud shout, filled with joy. Then Gautama, that
foremost of car-warriors, taking up another bow, angrily pierced Bhima
with ten sharp shafts. Pierced with those ten shafts like a huge elephant
with the hook, the valiant Bhimasena, O king, filled with wrath, struck
Gautama in that battle with many shafts. Possessed of the splendour of
Yama himself, as he appears at the end of the Yuga, Bhimasena then, with
three arrows, despatched unto Death’s domain the steeds of the ruler of
the Sindhus as also his charioteer. Thereupon that mighty car-warrior,
(viz., Jayadratha), quickly jumping down from that car whose steeds had
been slain, shot in that battle many sharp-pointed shafts at Bhimasena.
Then, O sire, with a couple of broad-headed arrows, he cut off, O chief
of the Bharatas, the bow of the high-souled king of the Sindhus in the
middle. His bow cut off, himself deprived of car, his steeds and
charioteer slain, Jayadratha then, O king, quickly mounted on the car of
Chitrasena. Indeed, the son of Pandu achieved in that battle a most
wonderful feat, for piercing all those mighty car-warriors and holding
them in check, he deprived, O sire, the ruler of the Sindhus of his car
in the very sight of all the army. Salya could not brook to see the
prowess that Bhimasena displayed, for saying unto him,--‘Wait, Wait,’--he
aimed some sharp arrows well-polished by the forger’s hands, and pierced
Bhima therewith in that battle. And Kripa and Kritavarman and the valiant
Bhagadatta, and Vinda and Anuvinda of Avanti, and Chitrasena, and
Durmarshana, and Vikarna, and the valiant ruler of the Sindhus also, in
that battle,--These chastisers of foes, all quickly pierced Bhima for the
sake of Salya. Bhima then pierced each of them in return with five
arrows. And he pierced Salya then with seventy arrows and once more with
ten. And Salya then pierced him with nine arrows and once more with five.
And he pierced Bhimasena’s charioteer also, deep in his vitals, with a
broad-headed arrow. The valiant Bhimasena then, beholding his charioteer
Visoka deeply pierced, sped three arrows at the arms and chest of the
ruler of Madras. And as regards the other great bowmen, he pierced each
of them in that battle with three straight arrows, and then uttered a
loud roar like that of a lion. Each of those great bowmen then, exerting
himself with vigour, deeply pierced that son of Pandu skilled in battle,
with three arrows in his vitals. That mighty bowman viz., Bhimasena,
though pierced deeply, trembled not (but stood still) like a mountain
drenched with torrents of rain by showering clouds. Then that mighty
car-warrior of the Pandavas, filled with wrath, that celebrated hero,
deeply pierced the ruler of the Madras with three arrows. And he pierced
the ruler of the Pragjyotishas, O king, in that battle, with a hundred
arrows. Of great renown, he then pierced Kripa with many arrows, and
then, displaying great dexterity, he cut off with a keen-edged shaft the
bow, with arrow fixed thereon, of the high-souled Kritavarman. Then
Kritavarman, that scorcher of foes, taking up another bow, struck
Vrikodara between his eyebrows with a long arrow. Bhima, however, in that
battle, having pierced Salya with nine arrows made wholly of iron, and
Bhagadatta with three, and Kritavarman with eight, pierced each of the
others with Gautama at their head, with two arrows. Those warriors also,
in return, pierced him, O king, with sharp-pointed shafts. Though thus
afflicted by those mighty car-warriors with all kinds of weapons, yet,
regarding them all as straw, he coursed on the field without any anxiety.
Those foremost of car-warriors (on the other hand), with great coolness,
sped at Bhima sharp-pointed arrows by hundreds and thousands. The heroic
and mighty Bhagadatta then, in that battle, hurled at him a dart of
fierce impetuosity furnished with a golden staff. And the Sindhu king, of
strong arms, hurled at him a lance and an axe. And Kripa, O king, hurled
at him a Sataghni, and Salya an arrow. And the other great bowmen each
sped at him five arrows with great force. The son of the Wind-god then
cut off, with a sharp shaft, that lance in twain. And he cut off that axe
also with three shafts, as if it were a sesame stalk. And with five
shafts winged with the feathers of the Kanka bird, he cut that Sataghni
into fragments. That mighty car-warrior then, having cut off the arrow
sped by the ruler of the Madras, forcibly cut off the dart sped by
Bhagadatta in that battle. As regards the other fierce shafts, Bhimasena,
proud of his feats in battle, cut them each into three fragments by means
of his own straight shafts. And he struck each of those great bowmen also
with three shafts. Then Dhananjaya, during the progress of that dreadful
battle, beholding the mighty car-warrior Bhima striking the foe and
battling (against many) with his arrows, came thither on his car. Then
those bulls among men, of thy army, beholding those two high-souled sons
of Pandu together, gave up all hopes of victory. Then Arjuna, desirous of
slaying Bhishma, placing Sikhandin before him, approached Bhima who had
been fighting with those great car-warriors and fell upon those fierce
combatants, numbering ten, of thy army, O Bharata. Then Vibhatsu,
desirous of doing what was agreeable to Bhima, pierced all those
warriors, O king, who had been battling with Bhima. Then king Duryodhana
urged Susarman, for the destruction of both Arjuna and Bhimasena, saying,
‘O Susarman, go thou quickly supported by a large force. Slay those two
sons of Pandu, viz., Dhananjaya and Vrikodara.’ Hearing these words of
his, the Trigarta king who ruled the country called Prasthala, quickly
rushed in battle upon those two bowmen, viz., Bhima and Dhananjaya, and
surrounded them both by many thousands of cars. Then commenced a fierce
battle between Arjuna and the foe.”
SECTION CXV
Sanjaya said, “Arjuna covered with his straight shafts the mighty
car-warrior Salya who was struggling vigorously in battle. And he pierced
Susarman and Kripa with three arrows each. And in that battle the
Atiratha Arjuna, afflicting thy host, struck the ruler of the
Pragjyotishas, and Jayadratha the king of the Sindhus, and Chitrasena,
and Vikarna, and Kritavarman, and Durmarshana, O monarch, and those two
mighty car-warriors, viz., the princes of Avanti, each with three arrows
winged with the feathers of the Kanka and the peacock. Jayadratha,
staying on the car of Chitrasena, pierced Partha (in return), O Bharata,
and then, without loss of time, Bhima also, with his shafts. And Salya,
and that foremost of car-warriors, viz., Kripa, both pierced Jishnu, O
monarch, with diverse arrows capable of penetrating into the very vitals.
Thy sons headed by Chitrasena, O king, each quickly pierced Arjuna and
Bhimasena in that battle, O sire, with five sharp shafts. Those two
foremost of car-warriors however, viz., those sons of Kunti, those bulls
of Bharata’s race, began in that battle to afflict the mighty host of the
Trigartas. Susarman (in return) pierced Partha with nine swift arrows,
and uttered a loud shout frightening the vast host (of the Pandavas). And
other heroic car-warriors pierced Bhimasena and Dhananjaya with many
straight-going arrows of keen points and golden wings. Amid these
car-warriors, however, those two bulls of Bharata’s race, viz., the two
sons of Kunti, those great car-warriors, looked exceedingly beautiful.
And they seemed to sport amid them like two furious lions amid a herd of
kine. Cutting off in various ways the bows and arrows of many brave
warriors in that battle, those two heroes felled the heads of combatants
by hundreds upon hundreds. Innumerable cars were broken, and steeds by
hundreds were slain, and many elephants, along with their riders, were
laid low on the field in that dreadful battle. And car-warriors and
horsemen and elephant-riders in large numbers, O king, deprived of life
were seen moving in convulsions all over the field. And the earth was
covered with slain elephants and foot-soldiers in large bands, and steeds
deprived of life, and cars broken in diverse ways. And the prowess we
beheld there of Partha was highly wonderful, in as much as holding in
check all those heroes, that mighty warrior caused a great slaughter.
Kripa, and Kritavarman, and Jayadratha, the ruler of the Sindhus, and
Vinda and Anuvinda of Avanti,--these did not forsake the battle. Then
that great bowman Bhima, and that mighty car-warrior Arjuna, began in
that battle to rout the fierce host of the Kauravas. The kings (in that
army) quickly sped at Dhananjaya’s car myriads upon myriads and millions
upon millions of arrows furnished with peacock feathers. Partha, however,
checking those arrows by means of his own arrowy showers, began to send
those mighty car-warriors to Yama’s abode. The great car-warrior Salya
then, excited with wrath and as if sporting in that battle, struck Partha
in the chest with some straight shafts of broad heads. Partha then,
cutting off by means of five shafts Salya’s bow and leathern fence,
pierced the latter deeply in the very vitals with many arrows of keen
points. Taking up another bow capable of bearing a great strain, the
ruler of the Madras then furiously attacked Jishnu with three arrows, O
king, and Vasudeva with five. And he struck Bhimasena in the arms and the
chest with nine arrows. Then Drona, O king, and that mighty car-warrior,
viz., the ruler of the Magadhas, commanded by Duryodhana, both came to
that spot where those two mighty car-warriors, viz., Partha and
Bhimasena, were slaughtering the mighty host of the Kuru king. Jayatsena
(the king of the Magadhas) then, O bull of Bharata’s race pierced Bhima,
that wielder of awful weapons in battle, with eight sharp arrows. Bhima,
however, pierced him (in return) with ten arrows, and once more with
five. And with another broad-headed shaft he felled Jayatsena’s
charioteer from his niche in the car. The steeds (of his car), no longer
restrained, ran wildly in all directions and thus carried away the ruler
of the Magadhas (from battle) in the sight of all the troops. Meanwhile
Drona, noticing an opening, pierced Bhimasena, O bull of Bharata’s race,
with eight keen shafts furnished with heads shaped after the frog’s
mouth. Bhima, however, ever delighting in battle, pierced the preceptor,
who was worthy of paternal reverence, with five broad-headed arrows, and
then, O Bharata, with sixty. Arjuna, again piercing Susarman with a large
number of arrows made (wholly) of iron, destroyed his troops like the
tempest destroying mighty masses of clouds. Then Bhishma, and the king
(viz., Duryodhana), and Vrihadvala, the ruler of the Kosalas, excited
with rage, advanced upon Bhimasena and Dhananjaya. At this, the heroic
warriors of the Pandava army, and Dhrishtadyumna the son of Prishata,
rushed in battle against Bhishma who was advancing like Death himself
with wide-open mouth. Sikhandin also, sighting the grandsire of the
Bharatas, was filled with joy and rushed at him, abandoning all fear of
the mighty car-warrior. Then all the Parthas with Yudhishthira at their
head, placing Sikhandin in the van, and uniting with the Srinjayas,
fought with Bhishma in battle. And similarly all the warriors of thy
army, placing Bhishma of regulated vows in their van, fought in battle
with all the Parthas headed by Sikhandin. The battle then that commenced
there between the Kauravas and the sons of Pandu for the sake of
Bhishma’s victory or victory over Bhishma, was exceedingly terrible.
Indeed, in that game of battle, played for the sake of victory or the
reverse, Bhishma, O monarch, became the stake on which the victory of thy
army depended. Then Dhrishtadyumna, O king, commanded all the troops,
saying, ‘Rush against the son of Ganga. Do not fear, ye best of
car-warriors.’ Hearing those words of their generalissimo, the army of the
Pandavas quickly advanced against Bhishma, ready to lay down their lives
in that dreadful battle. Bhishma then, that foremost of car-warriors,
received that large host rushing towards him, like the continent
receiving the surging sea.”
SECTION CXVI
Dhritarashtra said, “How, O Sanjaya, did Santanu’s son Bhishma of mighty
energy fight on the tenth day of battle, with the Pandavas and the
Srinjayas? How also did the Kurus resist the Pandavas in battle? Describe
to me the great battle fought by Bhishma, that ornament of battle.”
Sanjaya said, “I will presently describe to thee, O Bharata, how the
Kauravas fought with the Pandavas, and how that battle took place. Day
after day many mighty car-warriors of thy army, excited with wrath, were
despatched to the other world by the diadem-decked (Arjuna) with his
great weapons. The ever-victorious Kuru warrior Bhishma also, agreeably
to his vow, always caused a great carnage among the Partha army. O
chastiser of foes, beholding Bhishma, fighting at the head of the Kurus,
and Arjuna also fighting at the head of the Panchalas, we could not say
truly on which side the victory would declare itself. On the tenth day of
battle, when Bhishma and Arjuna encountered each other, awful was the
carnage that took place. On that day, O scorcher of foes, Santanu’s son,
Bhishma, conversant with high and mighty weapons, repeatedly slew
thousands upon thousands of warriors. Many, O Bharata, whose names and
families were not known, but who, endued with great bravery, were
unretreating from battle, were on that day slain by Bhishma. Scorching
the Pandava army for ten days, Bhishma of virtuous soul, gave up all
desire of protecting his life. Wishing his own slaughter presently at the
head of his troops,--‘No more shall I slay large numbers of foremost of
warriors.’--thought thy mighty-armed sire Devavrata. And seeing
Yudhishthira near him, O king, he addressed him, saying, ‘O Yudhishthira,
O thou of great wisdom, O thou that art acquainted with every branch of
learning, listen to these righteous and heaven-leading words, O sire,
that I say. O Bharata, I no longer desire to protect, O sire, this body
of mine. I have passed much time in slaying large numbers of men in
battle. If thou wishest to do what is agreeable to me, strive to slay me,
placing Partha with the Panchalas and the Srinjayas at thy van’.
Ascertaining this to be his intention, king Yudhishthira of true sight
proceeded to battle with the Srinjayas (for his support). Then
Dhrishtadyumna, O king, and Pandu’s son Yudhishthira, having heard those
words of Bhishma urged their array on. And Yudhishthira said, ‘Advance!
Fight! Vanquish Bhishma in battle. Ye all will be protected by that
conqueror of foes, viz., Jishnu of unbaffled aim. And this great bowman,
this generalissimo (of our forces), viz., the son of Prishata, as also
Bhima, will assuredly protect you. Ye Srinjayas, entertain no fear today
of Bhishma in battle. Without doubt, we will vanquish Bhishma today,
placing Sikhandin in our van’. Having, on the tenth day of battle, made
such a vow, the Pandavas, resolved to (conquer or) go to heaven,
advanced, blinded by rage, with Sikhandin and Dhananjaya the son of Pandu
to the fore. And they made the most vigorous efforts for the overthrow of
Bhishma. Then diverse kings, of great might, urged by thy son, and
accompanied by Drona and his son and a large force, and the mighty
Dussasana at the head of all his uterine brothers, proceeded towards
Bhishma staying in the midst of that battle. Then those brave warriors of
thy army, placing Bhishma of high vows in their van, battled with the
Parthas headed by Sikhandin. Supported by the Chedis and the Panchalas,
the ape-bannered Arjuna, placing Sikhandin ahead, proceeded towards
Bhishma, the son of Santanu. And the grandson of Sini battled with
Drona’s son, and Dhrishtaketu with the descendant of Puru, and Yudhamanyu
with thy son Duryodhana at the head of his followers. And Virata, at the
head of his forces, encountered Jayadratha supported by his own troops.
And Vardhakshatra’s heir, O chastiser of foes, encountered thy son
Chitrasena armed with excellent bow and arrows.[479] And Yudhishthira
proceeded against the mighty bowman Salya at the head of his troops. And
Bhimasena, well-protected, proceeded against the elephant-division (of
the Kaurava army). And Dhrishtadyumna, the prince of Panchala, excited
with fury and accompanied by his brothers, proceeded against Drona, that
foremost of all wielders of weapons, invincible, and irresistible. That
chastiser of foes, viz., prince Vrihadvala, bearing on his standard the
device of the lion, proceeded against Subhadra’s son whose standard bore
the device of the Karnikara flower. Thy sons, accompanied by many kings,
proceeded against Sikhandin and Dhananjaya the son of Pritha, from desire
of slaughtering both of them. When the combatants of both armies rushed
against each other with awful prowess, the earth shook (under their
tread). Beholding Santanu’s son in battle, the divisions of thy army and
of the foe, O Bharata, became mingled with one another. Tremendous was
the din, O Bharata, that arose there of those warriors burning with rage
and rushing against each other. And it was heard on all sides, O king.
With the blare of conchs and the leonine shouts of the soldiers, the
uproar became awful. The splendour, equal to that of either the Sun or
the Moon, of bracelets and diadems of all the heroic kings, became
dimmed. And the dust that rose looked like a cloud, the flash of bright
weapons constituting its lightning. And the twang of bows, the whiz of
arrows, the blare of conchs, the loud beat of drums, and the rattle of
cars, of both the armies, constituted the fierce roar of those clouds.
And the welkin, over the field of battle, in consequence of the bearded
darts, the javelins, the swords and showers of arrows of both armies, was
darkened. And car-warriors, and horsemen felled horsemen, in that
dreadful battle. And elephants killed elephants, and foot-soldiers slew
foot-soldiers. And the battle that took place there for Bhishma’s sake,
between the Kurus and the Pandavas, O tiger among men, was fierce in the
extreme, like that between two hawks for a piece of flesh. Engaged in
battle, that encounter between those combatants desirous of slaughtering
and vanquishing one another, was extremely dreadful.”
SECTION CXVII
Sanjaya said, “Abhimanyu, O king, displaying his prowess for the sake of
Bhishma, fought with thy son who was supported by a large force. Then
Duryodhana, excited with wrath, struck Abhimanyu in the chest with nine
straight arrows, and once more with three. Then in that battle, Arjuna’s
son, inflamed with wrath, hurled at Duryodhana’s car a terrible dart
resembling the rod of Death himself. Thy son, however, that mighty
car-warrior, O king, with a broad-headed arrow of great sharpness, cut
off in twain that dart of terrible force coursing towards him with great
speed. Beholding that dart of his drop down on the earth, Arjuna’s
wrathful son pierced Duryodhana with three shafts in his arms and chest.
And once more, O Chief of the Bharatas, that mighty car-warrior of
Bharata’s race struck the Kuru king with ten fierce shafts in the centre
of his chest. And the battle, O Bharata, that took place between those
two heroes, viz., Subhadra’s son, and that bull of Kuru’s race, the
former fighting for compassing Bhishma’s death and the latter for
Arjuna’s defeat, was fierce and interesting to behold, and gratifying to
the senses, and was applauded by all the kings. That bull among Brahmanas
and chastiser of foes, viz., the son of Drona, excited with wrath in that
battle, forcibly struck Satyaki in the chest with fierce arrow. The
grandson of Sini also, that hero of immeasurable soul, struck the
preceptor’s son in every vital limbs with nine shafts winged with the
feathers of the Kanka bird. Aswatthaman then, in that battle, struck
Satyaki (in return) with nine shafts, and once more, quickly, with
thirty, in his arms and chest. Then that great bowman of the Satwata
race, possessed of great fame, deeply pierced by Drona’s son, pierced the
latter (in return) with arrows. The mighty car-warrior Paurava, covering
Dhrishtaketu in that battle with his shafts, mangled that great bowman
exceedingly. The mighty car-warrior Dhrishtaketu, endued with great
strength, quickly pierced the former with thirty arrows. Then the mighty
car-warrior Paurava cut off Dhrishtaketu’s bow, and uttering a loud
shout, pierced him with whetted shafts. Dhrishtaketu then taking up
another bow, pierced Paurava, O king, with three and seventy shafts of
great sharpness. Those two great bowmen and mighty car-warriors, both of
gigantic stature, pierced each other with showers of arrows. Each
succeeded in cutting off the other’s bow, and each slew the other’s
steeds. And both of them, thus deprived of their cars, then encountered
each other in a battle with swords. And each took up a beautiful shield
made of bull’s hide and decked with a hundred moons and graced with a
hundred stars. And each of them also took up a polished sword of
brilliant lustre. And thus equipt, they rushed, O king at each other,
like two lions in the deep forest, both seeking the companionship of the
same lioness in her season. They wheeled in beautiful circles, advanced
and retreated, and displayed other movements, seeking to strike each
other. Then Paurava, excited with wrath, addressed Dhrishtaketu,
saying--‘Wait, Wait,’--and struck him on the frontal bone with that large
scimitar of his. The king of the Chedis also, in that battle, struck
Paurava, that bull among men, on his shoulder-joint, with his large
scimitar of sharp edge. Those two repressors of foes thus encountering
each other in dreadful battle and thus striking each other, O king, both
fell down on the field. Then thy son Jayatsena, taking Paurava up on his
car, removed him from the field of battle on that vehicle. And as regards
Dhrishtaketu, the valiant and heroic Sahadeva, the son of Madri,
possessed of great prowess, bore him away from the field.
“Chitrasena, having pierced Susarman with many arrows made wholly of
iron, once more pierced him with sixty arrows and once more with nine.
Susarman, however, excited with wrath in battle, pierced thy son, O king,
with hundreds of arrows. Chitrasena then, O monarch, excited with rage,
pierced his adversary with thirty straight shafts. Susarman, however,
pierced Chitrasena again in return.[480]
“In that battle for the destruction of Bhishma, Subhadra’s son, enhancing
his fame and honour, fought with prince Vrihadvala, putting forth his
prowess for aiding (his sire) Partha and then proceeded towards Bhishma’s
front. The ruler of the Kosalas, having pierced the son of Arjuna with
five shafts made of iron, once more pierced him with twenty straight
shafts. Then the son of Subhadra pierced the ruler of Kosalas with eight
shafts made wholly of iron. He succeeded not, however, in making the
ruler of the Kosalas to tremble, and, therefore, he once more pierced him
with many arrows. And Phalguni’s son then cut off Vrihadvala’s bow, and
struck him again with thirty arrows winged with feathers of the Kanka
bird. Prince Vrihadvala then, taking up another bow, angrily pierced the
son of Phalguni in that battle with many arrows. Verily, O scorcher of
foes, the battle, for Bhishma’s sake, that took place between them, both
excited with rage and both conversant with every mode of fight, was like
the encounter of Vali and Vasava in days of old on the occasion of the
battle between the gods and the Asuras.
“Bhimasena, fighting against the elephant-division, looked highly
resplendent like Sakra armed with the thunder after splitting large
mountains.[481] Indeed, elephants, huge as hills, slaughtered by
Bhimasena in battle, fell down in numbers on the field, filling the earth
with their shrieks. Resembling massive heaps of antimony, and of
mountain-like proportions, those elephants with frontal globes split
open, lying prostrate on the earth, seemed like mountains strewn over the
earth’s surface. The mighty bowman Yudhishthira, protected by a large
force, afflicted the ruler of the Madras, encountering him in that
dreadful battle. The ruler of the Madras, in return, displaying his
prowess for the sake of Bhishma, afflicted the son of Dharma, that mighty
car-warrior, in battle. The king of Sindhus, having pierced Virata with
nine straight arrows of keen points, once more struck him with thirty.
Virata, however, O king, that commander of a large division, struck
Jayadratha in the centre of his chest with thirty shafts of keen points.
The ruler of the Matsyas and the ruler of the Sindhus, both armed with
beautiful bows and beautiful scimitars, both decked with handsome coats
of mail and weapons and standards, and both of beautiful forms looked
resplendent in that battle.
“Drona, encountering Dhrishtadyumna the prince of the Panchalas in
dreadful battle, fought fiercely with his straight shafts. Then Drona, O
king, having cut off the large bow of Prishata’s son, pierced him deeply
with fifty arrows. Then that slayer of hostile heroes, viz., the son of
Prishata, taking up another bow, sped at Drona who was contending with
him, many arrows. The mighty car-warrior Drona however, cut off all those
arrows, striking them with his own. And then Drona sped at Drupada’s son
five fierce shafts. Then that slayer of hostile heroes, viz., the son of
Prishata, excited with rage, hurled at Drona in that battle a mace
resembling the rod of Death himself. Drona however, with fifty arrows
checked that mace decked with gold as it coursed impetuously towards him.
Thereupon that mace, cut into fragments, O king, by those shafts shot
from Drona’s bow, fell down on the earth. Then that scorcher of foes,
viz., the son of Prishata, beholding his mace baffled, hurled at Drona an
excellent dart made wholly of iron. Drona, however, O Bharata, cut that
dart with nine shafts in that battle and then afflicted that great
bowman, viz., the son of Prishata. Thus took place, O king, that fierce
and awful battle between Drona and the son of Prishata, for the sake of
Bhishma.
“Arjuna, getting at the son of Ganga, afflicted him with many arrows of
keen points, and rushed at him like an infuriate elephant in the forest
upon another. King Bhagadatta, however, of great prowess then rushed at
Arjuna, and checked his course in battle with showers of arrows. Arjuna
then, in that dreadful battle, pierced Bhagadatta’s elephant coming
towards him, with many polished arrows of iron, that were all bright as
silver and furnished with keen points. The son of Kunti, meanwhile, O
king, urged Sikhandin, saying,--‘Proceed, proceed, towards Bhishma, and
slay him!’--Then, O elder brother of Pandu, the ruler of Pragjyotishas,
abandoning that son of Pandu, quickly proceeded, O king, against the car
of Drupada. Then Arjuna, O monarch, speedily proceeded towards Bhishma,
placing Sikhandin ahead. And then there took place a fierce battle, for
all the brave combatants of thy army rushed with great vigour against
Arjuna, uttering loud shouts. And all this seemed extremely wonderful.
Like the wind dispersing in the summer masses of clouds in the welkin,
Arjuna dispersed, O king, all those diverse divisions of thy sons.
Sikhandin, however, without any anxiety, coming up at the grandsire of
the Bharatas, quickly pierced him with great many arrows. As regards
Bhishma, his car was then his fire-chamber. His bow was the flame of that
fire. And swords and darts and maces constituted the fuel of that fire.
And the showers of arrows he shot were the blazing sparks of that fire
with which he was then consuming Kshatriyas in that battle. As a raging
conflagration with constant supply of fuel, wandereth amid masses of dry
grass when aided by the wind, so did Bhishma blaze up with his flames,
scattering his celestial weapons. And the Kuru hero slew the Somakas that
followed Partha in that battle. Indeed that mighty car-warrior checked
also the other forces of Arjuna, by means of his straight and whetted
shafts furnished with wings of gold. Filling in that dreadful battle all
the points of the compass, cardinal and subsidiary, with his leonine
shouts, Bhishma felled many car-warriors, O king, (from their cars) and
many steeds along with their riders. And he caused large bodies of cars
to look like forests of palmyras shorn of their leafy heads. That
foremost of all wielders of weapons, in that battle, deprived cars and
steeds and elephants, of their riders. Hearing the twang of his bow and
the slap of his palms, both resembling the roll of the thunder, the
troops, O king, trembled all over the field. The shafts, O chief of men,
of thy sire were never bootless as they fell. Indeed, shot from Bhishma’s
bow they never fell only touching the bodies of the foe (but pierced them
through in every case). We saw crowds of cars, O king, deprived of
riders, but unto which were yoked fleet steeds, dragged on all sides with
the speed of the wind. Full fourteen thousand great car-warriors of noble
parentage, prepared to lay down their lives, unretreating and brave, and
possessed of standards decked with gold, belonging to the Chedis, the
Kasis, and the Karushas, approaching Bhishma, that hero who resembled the
Destroyer himself with wide-open mouth, were despatched to the other
world, with their steeds, cars and elephants. There was not, O king, a
single great car-warrior among the Somakas, who, having approached
Bhishma in that battle, returned with life from that engagement.
Beholding Bhishma’s prowess, people regarded all those warriors (who
approached him) as already despatched to the abode of the king of the
Dead. Indeed, no car-warrior ventured to approach Bhishma in battle,
except the heroic Arjuna having white steeds (yoked unto his car) and
owning Krishna for his charioteer, and Sikhandin, the prince of Panchala,
of immeasurable energy.”
SECTION CXVIII
Sanjaya said,--“Sikhandin, O bull among men, approaching Bhishma in
battle, struck him in the centre of the chest with ten broad-headed
arrows The son of Ganga, however, O Bharata, only looked at Sikhandin
with wrath and as if consuming the Panchala prince with that look.
Remembering his femininity, O king, Bhishma, in the very sight of all,
struck him not. Sikhandin, however, understood it not. Then Arjuna, O
monarch, addressed Sikhandin, saying,--‘Rush quickly and slay the
grandsire. What needst thou say, O hero? Slay the mighty car-warrior
Bhishma. I do not see any other warrior in Yudhishthira’s army who is
competent to fight with Bhishma in battle, save thee, O tiger among men.
I say this truly.’ Thus addressed by Partha, Sikhandin, O bull of
Bharata’s race, quickly covered the grandsire with diverse kinds of
weapons. Disregarding those shafts, thy sire Devavrata began, with his
shafts, to check the angry Arjuna only in that battle. And that mighty
car-warrior, O sire, began also to despatch, with his shafts of keen
points, the whole army of the Pandavas to the other world. The Pandavas
also, O king, after the same manner, supported by their vast host, began
to overwhelm Bhishma like the clouds covering the maker of day. O bull of
Bharata’s race, surrounded on all sides, that Bharata hero consumed many
brave warriors in that battle like a raging conflagration in the forest
(consuming numberless trees). The prowess that we then beheld there of
thy son (Dussasana) was wonderful, inasmuch as he battled with Partha and
protected the grandsire at the same time. With that feat of thy son
Dussasana, that illustrious bowman, all the people there were highly
gratified. Alone he battled with all the Pandavas having Arjuna amongst
them; and he fought with such vigour that the Pandavas were unable to
resist him. Many car-warriors were in that battle deprived of their cars
by Dussasana. And many mighty bowmen on horseback and many
mighty-warriors, elephants, pierced with Dussasana’s keen shafts, fell
down on the earth. And many elephants, afflicted with his shafts, ran
away in all directions. As a fire fiercely blazeth forth with bright
flames when fed with fuel, so did thy son blaze forth, consuming the
Pandava host. And no car-warrior, O Bharata, of the Pandava host ventured
to vanquish or even proceed against that warrior of gigantic proportions,
save Indra’s son (Arjuna) owning white steeds and having Krishna for his
charioteer. Then Arjuna also called Vijaya, vanquishing Dussasana in
battle, O king, in the very sight of all the troops, proceeded against
Bhishma. Though vanquished, thy son, however, relying upon the might of
Bhishma’s arms, repeatedly comforted his own side and battled with the
Pandavas with great fierceness. Arjuna, O king, fighting with his foes in
that battle, looked exceedingly resplendent.[482] Then Sikhandin, in that
battle, O king, pierced the grandsire with many arrows whose touch
resembled that of the bolts of heaven and which were as fatal as the
poison of the snake. These arrows, however, O monarch, caused thy sire
little pain, for the son of Ganga received them laughingly. Indeed, as a
person afflicted with heat cheerfully receives torrents of rain, even so
did the son of Ganga received those arrows of Sikhandin. And the
Kshatriyas there, O king, beheld Bhishma in that great battle as a being
of fierce visage who was incessantly consuming the troops of the
high-souled Pandavas.
“Then thy son (Duryodhana), addressing all his warriors, said unto them,
‘Rush ye against Phalguni from all sides. Bhishma, acquainted with the
duties of a commander, will protect you’. Thus addressed, the Kaurava
troops casting off all fear, fought with the Pandavas. (And once more,
Duryodhana said unto them), ‘With his tall standard bearing the device of
the golden palmyra, Bhishma stayeth, protecting the honour and the armour
of all the Dhartarashtra warriors. The very gods, striving vigorously,
cannot vanquish the illustrious and mighty Bhishma. What need be said,
therefore, of the Parthas who are mortals? Therefore, ye warriors, fly
not away from the field, getting Phalguni for a foe. I myself, striving
vigorously, will today fight with the Pandavas, uniting with all of you,
ye lords of earth, exerting yourselves actively.’ Hearing these words, O
monarch, of thy son with bow in hand, many mighty combatants, excited
with rage, belonging to the Videhas, the Kalingas, and the diverse tribes
of the Daserkas, fell upon Phalguni. And many combatants also, belonging
to the Nishadas, the Sauviras, the Valhikas, the Daradas, the Westerners,
the Northerners, the Malavas, the Abhighatas, the Surasenas, the Sivis,
the Vasatis, the Salwas, the Sakas, the Trigartas, the Amvashthas, and
the Kekayas, similarly fell upon Partha, like flights of insects upon a
fire. The mighty Dhananjaya, otherwise called Vibhatsu, then, O monarch,
calling to mind diverse celestial weapons and aiming them at those great
car-warriors at the heads of their respective divisions,[483] quickly
consumed them all, by means of those weapons of great force, like fire
consuming a flight of insects. And while that firm bowman was (by means
of his celestial weapons) creating thousands upon thousands of arrows,
his Gandiva looked highly resplendent in the welkin. Then those
Kshatriyas, O monarch, afflicted with those arrows with their tall
standards torn and overthrown, could not even together, approach the
ape-bannered (Partha). Car-warriors fell down with their standards, and
horsemen with their horses, and elephant-riders with their elephants,
attacked by Kiritin with his shafts. And the earth was soon covered all
on all sides with the retreating troops of those kings, routed in
consequence of the shafts shot from Arjuna’s arms. Partha then, O
monarch, having routed the Kaurava army, sped many arrows at Dussasana.
Those arrows with iron heads, piercing thy son Dussasana through, all
entered the earth like snakes through ant-hills. Arjuna then slew
Dussasana’s steeds and then felled his charioteer. And the lord Arjuna,
with twenty shafts, deprived Vivinsati of his car, and struck him five
straight shafts. And piercing Kripa and Vikarna and Salya with many
arrows made wholly of iron, Kunti’s son owning white steeds deprived all
of them of their cars. Thus deprived of their cars and vanquished in
battle by Savyasachin, Kripa and Salya, O sire, and Dussasana, and
Vikarna and Vivinsati, all fled away. Having vanquished those mighty
car-warriors, O chief of the Bharatas, in the forenoon, Partha blazed up
in that battle like a smokeless conflagration. Scattering his shafts all
around like the Sun shedding rays of light, Partha felled many other
kings, O monarch. Making those mighty car-warriors turn their backs upon
the field by means of his arrowy showers, Arjuna caused a large river of
bloody current to flow in that battle between the hosts of the Kurus and
the Pandavas, O Bharata. Large numbers of elephants and steeds and
car-warriors were slain by car-warriors. And many were the car-warriors
slain by elephants, and many also were the steeds slain by foot-soldiers.
And the bodies of many elephant-riders and horsemen and car-warriors, cut
off in the middle, as also their heads, fell down on every part of the
field. And the field of battle, O king, was strewn with (slain)
princes,--mighty car-warriors,--falling or fallen, decked with ear-rings
and bracelets. And it was also strewn with the bodies of many warriors
cut off by car-wheels, or trodden down by elephants. And foot-soldiers
ran away, and horsemen also with their horses. And many elephants and
car-warriors fell down on all sides. And many cars, with wheels and yokes
and standards broken, lay scattered all about on the field. And the field
of battle, dyed with the gore of large numbers of elephants, steeds, and
car-warriors, looked beautiful like a red cloud, in the autumnal sky.
Dogs, and crows, and vultures, and wolves, and jackals, and many other
frightful beasts and birds, set up loud howls, at the sight of the food
that lay before them. Diverse kinds of winds blew along all directions.
And Rakshasas and evil spirits were seen there, uttering loud roars. And
strings, embroidered with gold, and costly banners, were seen to wave,
moved by the wind. And thousands of umbrellas and great cars with
standards attached to them, were seen lying scattered about on the field.
Then Bhishma, O king, invoking a celestial weapon, rushed at the son of
Kunti, in the very sight of all the bowmen. Thereupon Sikhandin, clad in
mail, rushed at Bhishma who was dashing towards Arjuna. At this, Bhishma
withdrew that weapon resembling fire (in effulgence and energy).
Meanwhile Kunti’s son owning white steeds slaughtered thy troops,
confounding the grandsire.[484]”
SECTION CXIX
Sanjaya said, “When the combatants of both armies, strong in number, were
thus disposed in battle array, all those unretreating heroes, O Bharata,
set their heart upon the region of Brahma.[485] In course of the general
engagement that followed, the same class of combatants did not fight with
the same class of combatants. Car-warriors fought not with car-warriors,
or foot-soldiers with foot-soldiers, or horsemen with horsemen, or
elephant-warriors with elephant-warriors. On the other hand, O monarch,
the combatants fought with one another like mad men. Great and dreadful
was the calamity that overtook both the armies. In that fierce slaughter
when elephants and men spread themselves on the field, all distinctions
between them ceased, for they fought indiscriminately.
“Then Salya and Kripa, and Chitrasena, O Bharata, and Dussasana, and
Vikarna, those heroes mounted on their bright cars, caused the Pandava
host to tremble. Slaughtered in battle by those high-souled warriors, the
Pandava army began to reel in diverse ways, O king, like a boat on the
waters tossed by the wind. As the wintry cold cuts kine to the quick, so
did Bhishma cut the sons of Pandu to the quick. As regards thy army also,
many elephants, looking like newly-risen clouds, were felled by the
illustrious Partha. And many foremost of warriors too were seen to be
crushed by that hero. And struck with arrows and long shafts in
thousands, many huge elephants fell down, uttering frightful shrieks of
pain. And the field of battle looked beautiful, strewn with the bodies,
still decked with ornaments of high-souled warriors deprived of life and
with heads still decked with ear-rings. And in that battle, O king, which
was destructive of great heroes, when Bhishma and Dhananjaya the son of
Pandu put forth their prowess, thy sons, O monarch, beholding the
grandsire exert himself vigorously, approached him, with all their troops
placed ahead. Desirous of laying down their lives in battle and making
heaven itself their goal, they approached the Pandavas in that battle,
which was fraught with great carnage. The brave Pandavas also, O king,
bearing in mind the many injuries of diverse kinds inflicted upon them
before by thee and thy son, O monarch, and casting off all fear, and
eager to win the highest heavens, cheerfully fought with thy son and the
other warriors of thy army.
“Then the generalissimo of the Pandava army, viz., the mighty car-warrior
Dhrishtadyumna, addressing his soldiers, said, ‘Ye Somakas, accompanied
by the Srinjayas, rush ye at Ganga’s son.’ Hearing those words of their
commander the Somakas and the Srinjayas, though afflicted with showers of
arrows, rushed at the son of Ganga. Thus attacked, O king, thy sire
Bhishma, influenced by wrath, began to fight with the Srinjayas. In days
of old, O sire, the intelligent Rama had imparted to Bhishma of glorious
achievements that instruction in weapons which was so destructive of
hostile ranks. Relying on that instruction and causing a great havoc
among the troops of the foe, that slayer of hostile heroes, viz., the old
Kuru grandsire Bhishma, day after day, slew ten thousand warriors of the
Ratha. On the tenth day, however, O bull of Bharata’s race, Bhishma,
single-handed, slew ten thousand elephants. And then he slew seven great
car-warriors among the Matsyas and the Panchalas. In addition to all
this, in that dreadful battle five thousand foot-soldiers, and one
thousand tuskers, and ten thousand steeds, were also slain by thy sire, O
king, through skill acquired by education. Then having thinned the ranks
of all the kings, he slew Satanika, the dear brother of Virata. And the
valiant Bhishma, having slain Satanika in battle, felled, O king, full
one thousand Kshatriyas with his broad-headed shafts. Besides these, all
the Kshatriyas of the Pandava army who followed Dhananjaya, as soon as
they approached Bhishma, had to go to Yama’s abode. Covering the Pandava
host from every side with showers of arrows, Bhishma stayed in battle at
the head of the Kaurava army. Achieving the most glorious feats on the
tenth day, as he stayed between the two armies, bow in hand, none of the
kings, O monarch, could even look at him, for he then resembled the hot
mid-day Sun in the summer sky. As Sakra scorched the Daitya host in
battle, even so, O Bharata, did Bhishma scorch the Pandava host.
Beholding him thus put forth his prowess, the slayer of Madhu, viz., the
son of Devaki, cheerfully addressing Dhananjaya, said, ‘There, Bhishma,
the son of Santanu, stayeth between the two armies. Slaying him by
putting forth thy might, thou mayst win victory. There, at that spot,
whence he breaketh our ranks, check him, putting forth thy strength. O
lord, none else, save thee, ventureth to bear the arrows of Bhishma.’ Thus
urged, the ape-bannered Arjuna at that moment made Bhishma with his car,
steeds, and standard, invisible by means of his arrows. That bull,
however, among the foremost of Kurus, by means of his own arrowy showers,
pierced those showers of shafts shot by the son of Pandu. Then the king
of the Panchalas the valiant Dhrishtaketu, Bhimasena the son of Pandu,
Dhrishtadyumna of Prishata’s race, the twins (Nakula and Sahadeva),
Chekitana, and the five Kaikaya brothers, and the mighty-armed Satyaki
and Subhadra’s son, and Ghatotkacha, and the (five) sons of Draupadi, and
Sikhandin, and the valiant Kuntibhoja, and Susarman, and Virata, these
and many other powerful warriors of the Pandava army, afflicted by the
shafts of Bhishma, seemed to sink in an ocean of grief. Phalguni,
however, rescued them all. Then Sikhandin, taking up a mighty weapon and
protected by Kiritin, rushed impetuously towards Bhishma alone. The
unvanquished Vibhatsu then, knowing what should be done after what, slew
all those that followed Bhishma, and then himself rushed at him. And
Satyaki, and Chekitana, and Dhristadyumna of Prishata’s race, and Virata,
and Drupada, and the twin sons of Madri by Pandu, all protected by that
firm bowman (viz., Arjuna) rushed against Bhishma alone in that battle.
And Abhimanyu, and the five sons of Draupadi also, with mighty weapons
upraised, rushed against Bhishma in battle. All those firm bowmen,
unretreating from battle, pierced Bhishma in diverse parts of his body
with well-aimed shafts. Disregarding all those shafts, large in number,
shot by those foremost of princes belonging to the Pandava host, Bhishma
of undepressed soul penetrated into the Pandava ranks. And the grandsire
baffled all those arrows, as if sporting the while. Frequently looking at
Sikhandin the prince of the Panchalas with a laugh, he aimed not a single
arrow at him, recollecting his femininity. On the other hand, he slew
seven great car-warriors belonging to Drupada’s division. Then confused
cries of woe soon arose amongst the Matsyas, the Panchalas, and the
Chedis, who were together rushing at that single hero. With large numbers
of foot-soldiers and steeds and cars, and with showers of arrows, O
scorcher of foes, they overwhelmed that single warrior, viz., Bhishma the
son of Bhagirathi, that scorcher of foes, like the clouds overwhelming
the maker of day. Then in that battle between him and them, which
resembled the battle between the gods and the Asuras in days of old, the
diadem-decked (Arjuna), placing Sikhandin before him, pierced Bhishma
(repeatedly).”
SECTION CXX
Sanjaya said, “Thus all the Pandavas, placing Sikhandin before them
pierced Bhishma in that battle repeatedly surrounding him on all sides.
And all the Srinjayas, uniting together, struck him with dreadful
Sataghnis, and spiked maces, and battle-axes, and mallets, and short
thick clubs, and bearded darts, and other missiles, and arrows furnished
with golden wing, and darts and lances and kampanas; and with long
shafts, and arrows furnished with heads shaped like the calf-tooth, and
rockets. Thus afflicted by many, his coat of mail was pierced everywhere.
But though pierced in every vital part, Bhishma felt no pain. On the
other hand, he then seemed to his enemies to resemble in appearance the
(all-destructive) fire that rises at the end of Yuga. His bow and arrows
constituted the blazing flames (of that fire). The flight of his weapons
constituted its (friendly) breeze. The rattle of his car-wheels
constituted its heat and mighty weapons constituted its splendour. His
beautiful bow formed its fierce tongue, and the bodies of heroic
warriors, its profuse fuel. And Bhishma was seen to roll through the
midst of crowds of cars belonging to those kings, or to come out (of the
press) at times, or course once more through their midst. Then,
disregarding the king of the Panchalas and Dhrishtaketu, he penetrated, O
monarch, into the midst of the Pandava army. He then pierced the six
Pandava warriors, viz., Satyaki, and Bhima, and Dhananjaya the son of
Pandu, and Drupada, and Virata, and Dhrishtadyumna of Prishata’s race,
with many excellent arrows of great sharpness and dreadful whizz and
exceeding impetuosity, and capable of piercing through every kind of
armour. Those mighty car-warriors, however, checking those keen shafts,
afflicted Bhishma with great force, each of them striking him with ten
shafts. Those mighty shafts, whetted on stone and furnished with golden
wings, which the great car-warrior Sikhandin shot, quickly penetrated
into Bhishma’s body. Then the diadem-decked (Arjuna), excited with wrath,
and placing Sikhandin ahead rushed at Bhishma and cut off the latter’s
bow. Thereupon mighty car-warriors, seven in number, viz., Drona and
Kritavarman, and Jayadratha the ruler of the Sindhus, and Bhurisravas,
and Sala, and Salya, and Bhagadatta could not brook that act of Arjuna.
Inflamed with rage, they rushed at him. Indeed, those mighty
car-warriors, invoking into existence celestial weapons, fell with great
wrath upon that son of Pandu, and covered him with their arrows. And as
they rushed towards Phalguni’s car, the noise made by them was heard to
resemble that made by the ocean itself when it swelleth in rage at the
end of the Yuga, Kill, Bring up (our forces), Take, Pierce, Cut off, this
was the furious uproar heard about Phalguni’s car. Hearing that furious
uproar, the mighty car-warriors of the Pandava army rushed forward, O
bull of Bharata’s race, for protecting Arjuna. They were Satyaki, and
Bhimasena, and Dhrishtadyumna of Prishata’s race, and both Virata and
Drupada, and the Rakshasa Ghatotkacha, and the wrathful Abhimanyu. These
seven, inflamed with rage, and armed with excellent bows, rushed with
great speed. And the battle that took place between these and the Kaurava
warriors was fierce, making the hair stand on end, and resembling O chief
of the Bharatas, the battle of the gods with the Danavas. Sikhandin,
however, that foremost of car-warriors, protected in the battle by the
diadem-decked (Arjuna), pierced Bhishma, in that encounter, with ten
shafts after the latter’s bow had been cut off. And he struck Bhishma’s
charioteer with other shafts, and cut off the latter’s standard with one
shaft. Then the son of Ganga took up another bow that was tougher. That
even was cut off by Phalguni with three sharp shafts. Indeed, that
chastiser of foes, viz., Arjuna, who was capable of drawing the bow with
even his left hand, excited with rage, one after another, cut off all the
bows that Bhishma took up. Then Bhishma, whose bows were thus cut off,
excited with rage, and licking the corners of his mouth, took up a dart
that was capable of riving a hill. In rage he hurled it at Phalguni’s
car. Beholding its course towards him like the blazing bolt of heaven,
the delighter of the Pandavas fixed five sharp broad-headed arrows (on
his bow-string). And with those five arrows, O chief of the Bharatas, the
angry Arjuna cut off into five fragments that dart hurled from Bhishma’s
arms. Thus cut off by the angry Arjuna, that dart then fell down like a
flash of lightning separated from a mass of clouds. Beholding his dart
cut off, Bhishma became filled with rage. That hero, that subjugator of
hostile cities, then began to reflect. And he said unto himself, ‘With
only a single bow I could slay all the Pandavas, if the mighty Vishnu
himself had not been their protector. For two reasons, however, I will
not fight with the Pandavas, viz., their unslayableness, and the
femininity of Sikhandin. Formerly, when my sire wedded Kali, he pleased
(with me) gave me two boons, viz., that I should be incapable of being
slain in battle, and that my death should depend on my own choice. I
should, however, now wish my own death, this being the proper hour.’
Ascertaining this to be the resolve of Bhishma of immeasurable energy,
the Rishis and the Vasus stationed in the firmament, said, ‘That which
hath been resolved by thee is approved by us also, O son! Act according
to thy resolution, O king. Withdraw thy heart from battle.’ On the
conclusion, of those words, fragrant and auspicious breeze charged with
particles of water, began to blow along a natural direction.[486] And
celestial cymbals of loud sounds began to beat. And a flowery shower fell
upon Bhishma, O sire. The words spoken by the Rishis and the Vasus,
however, O king, were not heard by any one save Bhishma himself. I also
heard them, through the power conferred on me by the Muni. Great was the
grief, O monarch, that filled the hearts of the celestials at the thought
of Bhishma, that favourite of all the worlds, falling down from his car.
Having listened to these words of the celestials, Santanu’s son Bhishma
of great ascetic merit rushed out at Vibhatsu, even though he was then
being pierced with sharp arrows capable of penetrating through every
armour. Then Sikhandin, O king, excited with rage, struck the grandsire
of the Bharatas in the chest with nine sharp arrows. The Kuru grandsire
Bhishma, however, though struck by him in battle, thus, trembled not, O
monarch, but remained unmoved like a mountain during an earthquake. Then
Vibhatsu, drawing his bow Gandiva with a laugh, pierced the son of Ganga
with five and twenty arrows. And once more, Dhananjaya, with great speed
and excited with wrath struck him in every vital part with hundreds of
arrows. Thus pierced by others, also with thousands of arrows, the mighty
car-warrior Bhishma pierced those others in return with great speed. And
as regards the arrows shot by those warriors, Bhishma, possessed of
prowess in battle that was incapable of being baffled, equally checked
them all with his own straight arrows. Those arrows, however, endued with
wings of gold and whetted on stone, which the mighty car-warrior
Sikhandin shot in that battle, scarcely caused Bhishma any pain. Then the
diadem-decked (Arjuna), excited with rage and placing Sikhandin to the
fore, approached Bhishma (nearer) and once more cut off his bow. And then
piercing Bhishma with ten arrows, he cut off the latter’s standard with
one. And striking Bhishma’s chariot with ten arrows, Arjuna caused him to
tremble. The son of Ganga then took up another bow that was stronger.
Within, however, the twinkling of an eye, as soon, in fact, as it was
taken up, Arjuna cut that bow also into three fragments with three
broad-headed shafts. And thus the son of Pandu cut off in that battle
even all the bows of Bhishma. After that, Bhishma the son of Santanu, no
longer desired to battle with Arjuna. The latter, however, then pierced
him with five and twenty arrows. That great bowman, thus pierced greatly,
then addressed Dussasana, and said, ‘Behold, Partha, that great
car-warrior of the Pandavas, excited with wrath in battle, pierceth me
alone with many thousands of arrows. He is incapable of being vanquished
in battle by the wielder of the thunder-bolt himself. As regards myself
also, O hero, the very gods, Danavas and Rakshasas united together, are
incapable of vanquishing me. What shall I say then of mighty car-warriors
among men?’ While Bhishma was thus speaking to Dussasana, Phalguni with
sharp shafts, and placing Sikhandin to the fore, pierced Bhishma in that
battle. Then Bhishma, deeply and excessively pierced by the wielder of
Gandiva with keen-pointed shafts, once more addressed Dussasana with a
smile and said, ‘These arrows coursing towards me in one continuous line,
whose touch resembleth that of heaven’s bolt, have been shot by Arjuna.
These are not Sikhandin’s. Cutting me to the quick, piercing through even
my hard coat of mail, and striking me with the force of mushalas, these
arrows are not Sikhandin’s. Of touch as hard as that of the Brahmana’s
rod (of chastisement),[487] and of impetus unbearable as that of the
thunder-bolt, these arrows are afflicting my vital forces. These are not
Sikhandin’s. Of the touch of maces and spiked bludgeons, those arrows are
destroying my vital forces like messengers of Death commissioned (by the
grim king himself). These are not Sikhandin’s. Like angry snakes of
virulent poison, projecting their tongues out, these are penetrating into
my vitals. These are not Sikhandin’s--these that cut me to the quick like
the cold of winter cutting kine to the quick. Save the heroic wielder of
Gandiva, viz., the ape-bannered Jishnu, even all other kings united
together cannot cause me pain.’ Saying these words, Bhishma, the valiant
son of Santanu, as if for the object of consuming the Pandavas, hurled a
dart at Partha. Partha, however, caused that dart to drop down, cutting
it into three fragments with three shafts, in the very sight, O Bharata,
of all the Kuru heroes of thy army. Desirous of obtaining either death or
victory, the son of Ganga then took up a sword and a shield decked with
gold. Before, however, he could come down from his car, Arjuna cut off by
means of his arrows, that shield into a hundred fragments. And that feat
of his seemed exceedingly wonderful. Then the king Yudhishthira urged his
own troops, saying, ‘Rush ye at Ganga’s son. Do not entertain the
slightest fear’. Then, armed with bearded darts, and lances, and arrows,
from all sides, with axes, and excellent scimitars, and long shafts of
great sharpness, with calf-toothed arrows, and broad-headed shafts, they
all rushed at that single warrior. Then arose from among the Pandava host
a loud shout. Then thy sons also, O king, desirous of Bhishma’s victory,
surrounded him and uttered leonine shouts. Fierce was the battle fought
there between thy troops and those of the enemy on that the tenth day, O
king, when Bhishma and Arjuna met together. Like unto the vortex that
occurs at the spot where the Ganga meets the Ocean, for a short while a
vortex occurred there where the troops of both armies met and struck one
another down. And the Earth, wet with gore, assumed a fierce form. And
the even and the uneven spots on her surface could no longer be
distinguished. Although Bhishma was pierced in all his vital limbs, yet
on that the tenth day he stayed (calmly) in battle, having slain ten
thousand warriors. Then that great bowman, Partha, stationed at the head
of his troops, broke the centre of the Kuru army. Ourselves then, afraid
of Kunti’s son Dhananjaya having white steeds attached to his car, and
afflicted by him with polished weapons, fled away from the battle. The
Sauviras, the Kitavas, the Easterners, the Westerners, the Northerners,
the Malavas, the Abhishahas, the Surasenas, the Sivis, the Vasatis, the
Salwas, the Sayas, the Trigartas, the Amvashthas, and the
Kaikeyas.[488]--these and many other illustrious warriors,--afflicted
with arrows and pained by their wounds, abandoned Bhishma in that battle
while he was fighting with the diadem-decked (Arjuna). Then a great many
warriors, surrounding that single warrior on all sides, defeated the
Kurus (that protected him) and covered him with shower of arrows. Throw
down, Seize, Fight, Cut into pieces,--this was the furious uproar, O
king, heard in the vicinity of Bhishma’s car. Having slain in that
battle, O monarch, (his foes) by hundreds and thousands, there was not in
Bhishma’s body space of even two fingers’ breadth that was not pierced
with arrows. Thus was thy sire mangled with arrows of keen points by
Phalguni in that battle. And then he fell down from his car with his head
to the east, a little before sunset, in the very sight of thy sons. And
while Bhishma fell, loud cries of alas and oh, O Bharata, were heard in
the welkin uttered by the celestials and the kings of the earth. And
beholding the high-souled grandsire falling down (from his car), the
hearts of all of us fell with him. That foremost of all bowmen, that
mighty-armed hero, fell down, like an uprooted standard of Indra, making
the earth tremble the while.[489] Pierced all over with arrows, his body
touched not the ground. At that moment, O bull of Bharata’s race, a
divine nature took possession of that great bowman lying on a bed of
arrows. The clouds poured a (cool) shower (over him) and the Earth
trembled. While falling he had marked that the Sun was then in the
southern solstice. That hero, therefore, permitted not his senses to
depart, thinking of that (inauspicious) season (of death). And all around
in the welkin he heard celestial voices saying, ‘Why, Oh why, should
Ganga’s son, that foremost of all warriors of weapons, yield up his life
during the southern declension?’ Hearing these words, the son of Ganga
answered, ‘I am alive!’ Although fallen upon the earth, the Kuru
grandsire Bhishma, expectant of the northern declension, suffered not his
life to depart. Ascertaining that to be his resolve, Ganga, the daughter
of Himavat, sent unto him the great Rishis in swanlike form. Then those
Rishis in the forms of swans inhabiting the Manasa lake, quickly rose up,
and came together, for obtaining a sight of the Kuru grandsire Bhishma,
to that spot where that foremost of men was lying on his bed of arrows.
Then those Rishis in swanlike forms, coming to Bhishma, beheld that
perpetuator of Kuru’s race lying on his bed of arrows. Beholding that
high-souled son of Ganga, that chief of the Bharatas, they walked round
him, and the Sun being then in the southern solstice, they said,
addressing one another, these words, ‘Being a high-souled person, why
should Bhishma pass out (of the world) during the southern declension?’
Having said these words, those swans went away, proceeding towards the
southern direction. Endued with great intelligence, Bhishma, O Bharata.
beholding them, reflected for a moment. And the son of Santanu then said
unto them, ‘I will never pass out (of the world) as long as the Sun is in
the southern solstice. Even this is my resolve. I will proceed to my own
ancient abode when the Sun reacheth the northern solstice. Ye swans, I
tell you this truly. Expectant of the northern declension I will hold my
life. Since I have the fullest control over the yielding up of my life, I
will, therefore, hold life, expectant of death during the northern
declension. The boon that was granted to me by my illustrious sire, to
the effect that my death would depend on my own wish. O, let that boon
become true. I will hold my life, since I have control in the matter of
laying it down.’ Having said these words to those swans, he continued to
lie down on his bed of arrows.
“When that crest of the Kuru race, viz., Bhishma of great energy, fell
down, the Pandavas and the Srinjayas uttered leonine shouts. When the
grandsire of the Bharatas who was endued with great might was overthrown,
thy son, O bull of Bharata’s race, knew not what to do. And all the Kurus
were entirely deprived of their senses. And the Kurus headed by Kripa,
and Duryodhana, sighed and wept. And from grief they remained for a long
while deprived of their senses. And they remained perfectly still, O
monarch, without setting their hearts on battle. As if seized by thighs,
they stood motionless, without proceeding against the Pandavas. When
Santanu’s son Bhishma of mighty energy, who was (regarded as) unslayable,
was slain, all of us thought that the destruction of the Kuru king was at
hand.[490] Vanquished by Savyasachin, with our foremost heroes slain, and
ourselves mangled with sharp arrows, we knew not what to do. And the
heroic Pandavas possessed of massive arms that looked like spiked maces,
having obtained the victory and won a highly blessed state in the other
world,[491] all blew their great conches. And the Somakas and the
Panchalas all rejoiced, O king. Then when thousands of trumpets were
blown, the mighty Bhimasena slapped his arm-pits and uttered loud shouts.
When the all-powerful son of Ganga was slain, the heroic warriors of both
armies, laying down their weapons, began to reflect thoughtfully. And
some uttered loud shrieks and some fled away, and some were deprived of
their senses. And some censured the practices of the Kshatriya order and
some applauded Bhishma. And the Rishis and the Pitris all applauded
Bhishma of high vows. And the deceased ancestors of the Bharatas also
praised Bhishma. Meanwhile the valiant and intelligent Bhishma, the son
of Santanu, having recourse to that Yoga which is taught in the great
Upanishads and engaged in mental prayers, remained quiet, expectant of
his hour.”
SECTION CXXI
Dhritarashtra said, “Alas, what was the state of (my) warriors, O
Sanjaya, when they were deprived of the mighty and god-like Bhishma who
had become a Brahmacharin for the sake of his reverend sire? Even then I
regarded the Kurus and all the others as slain by the Pandavas when
Bhishma, despising the son of Drupada, struck him not. Wretch that I am,
also, I hear today of my sire’s slaughter. What can be a heavier sorrow
than this? My heart assuredly, O Sanjaya, is made of adamant, since it
breaketh not into a hundred fragments on hearing of Bhishma’s death! Tell
me, O thou of excellent vows, what was done by that lion among the Kurus,
viz., the victory-desiring Bhishma when he was slain in battle. I cannot
at all brook it that Devavrata should be slain in battle. Alas, he that
was not slain by Jamadagni’s son himself in days of old by means of even
his celestial weapons, alas, he hath now been slain by Drupada’s son
Sikhandin, the prince of Panchala!--”
Sanjaya said,--“Slain in the evening the Kuru grandsire Bhishma saddened
the Dhartarashtras and delighted the Panchalas. Falling down on the
earth, he lay on his bed of arrows without however, touching the earth
with his body. Indeed, when Bhishma, thrown down from his car fell upon
the surface of the earth, cries of Oh and Alas were heard among all
creatures. When that boundary-tree of the Kurus, viz., the ever
victorious Bhishma, fell down, fear entered the hearts, O king, of the
Kshatriyas of both the armies. Beholding Bhishma, the son of Santanu,
with his standard overthrown and his armour cut open, both the Kurus and
the Pandavas were inspired, O monarch, with sentiments of cheerlessness.
And the welkin was enveloped with a gloom and the Sun himself became dim.
The Earth seemed to utter loud shrieks when the son of Santanu was slain.
This one is the foremost of those conversant with the Vedas! This one is
the best of those that are conversant with the Vedas!--Even thus did
creatures speak of that bull among men as he lay (on his bed of
arrows). This one, formerly, ascertaining his sire Santanu to be afflicted
by Kama, this bull among men, resolved to draw up his vital steed!--Even
thus did the Rishis together with the Siddhas and the Charanas said of
that foremost one of the Bharatas as he lay on his bed of arrows. When
Santanu’s son Bhishma, the grandsire of the Bharatas, was slain, thy
sons, O sire, knew not what to do. Their faces wore an expression of
grief. The splendour of their countenances seemed to abandon them, O
Bharata! All of them stood in shame, hanging down their heads. The
Pandavas, on the other hand, having won the victory, stood at the head
of their ranks. And they all blew their large conchs decked with gold.
And when in consequence of their joys thousands of trumpets, O sinless
one, were blown there, we beheld O monarch, the mighty Bhimasena, the son
of Kunti, sporting in great glee, having quickly slain many hostile
warriors endued with great strength. And a great swoon overtook all the
Kurus. And Karna and Duryodhana repeatedly drew long breaths. When the
Kuru grandsire Bhishma fell down, thus, cries of sorrow were heard all
round, and the greatest confusion prevailed (among the Kuru army).
Beholding Bhishma fallen, thy son Dussasana, with great speed, entered
the division commanded by Drona. That hero, clad in mail and at the head
of his own troops, had been placed by his elder brother (for the
protection of Bhishma). That tiger among men now came, plunging the
troops he had commanded into grief. Beholding him coming towards them,
the Kauravas surrounded prince Dussasana, desirous, O monarch, of hearing
what he had to say. Then Dussasana of Kuru’s race informed Drona of
Bhishma’s slaughter. Drona then, hearing those evil tidings, suddenly
fell down from his car. Then the valiant son of Bharadwaja, quickly
recovering his senses, forbade the Kuru army, sire, to continue the
fight. Beholding the Kurus desist from battle, the Pandavas also, through
messengers on fleet horses, forbade their orders, ceased to fight, the
kings of both armies, putting off their armour, all repaired to Bhishma.
Desisting from the fight, thousands of (other) warriors then, proceeded
towards the high-souled Bhishma like the celestials towards the Lord of
all creatures. Approaching Bhishma who was then, O bull of Bharata’s
race, lying (on his bed of arrows), the Pandavas and the Kurus stood
there, having offered him their salutations. Then Santanu’s son Bhishma
of righteous soul addressed the Pandavas and the Kurus who having
reverenced him thus, stood before him. And he said,--‘Welcome to you, ye
highly blessed ones! Welcome to you, ye mighty car-warriors! Gratified am
I with your sight, ye that are the equals of the very gods.’--Thus
addressing them with his head hanging down, he once more said,--‘My head
is hanging down greatly. Let a pillow be given to me!’--The kings
(standing there) then fetched many excellent pillows that were very soft
and made of very delicate fabrics. The grandsire, however, desired them
not. That tiger among men then said unto those kings with a
laugh,--‘These, ye kings, do not become a hero’s bed.’--Beholding them that
foremost of men, that mightiest of car-warriors in all the worlds, viz.,
the mighty-armed Dhananjaya the son of Pandu, he said,--‘O Dhananjaya, O
thou of mighty arms, my head hangeth down, O sire! Give me a pillow such
as thou regardest to be fit!--’”
SECTION CXXII
Sanjaya said,--“Stringing then his large bow and reverentially saluting
the grandsire, Arjuna, with eyes filled with tears, said these words, O
foremost one among the Kurus, O thou that art the first among all
wielders of weapons, command me, O invincible one, for I am thy slave!
What shall I do, O grandsire!--Unto him Santanu’s son said,--‘My head, O
sire, hangeth down!--O foremost one among the Kuru’s! O Phalguni, get me a
pillow! Indeed, give me one without delay, O hero, that would become my
bed! Thou O Partha, art competent, thou art the foremost of all wielders
of bows! Thou art conversant with the duties of Kshatriyas and thou art
endued with intelligence and goodness!’--Then Phalguni, saying,--‘So be
it’--desired to do Bhishma’s bidding. Taking up Gandiva and a number of
straight shafts, and inspiring them with mantras, and obtaining the
permission of that illustrious and mighty car-warrior of Bharata’s race,
Arjuna then, with three keen shafts endued with great force, supported
Bhishma’s head. Then that chief of the Bharatas, viz., Bhishma of
virtuous soul, conversant with the truths of religion, seeing that
Arjuna, having divined his thought, had achieved that feat, became highly
gratified. And after that pillow had thus been given to him, he applauded
Dhananjaya. And casting his eyes upon all the Bharatas there, he
addressed Kunti’s son Arjuna, that foremost of all warriors, that
enhancer of the joys of his friends and said,--‘Thou hast given me, O son
of Pandu, a pillow that becometh my bed! If thou hadst acted otherwise, I
would have cursed thee, from wrath! Even thus, O mighty-armed one, should
a Kshatriya, observant of his duties, sleep on the field of battle on his
bed of arrows!’--Having addressed Vibhatsu thus, he then said unto all
those kings and princes that were present there, these words:--‘Behold ye
the pillow that the son of Pandu hath given me! I will sleep on this bed
till the Sun turneth to the northern solstice! Those kings that will then
come to me will behold me (yield up my life)! When the Sun on his car of
great speed and unto which are yoked seven steeds, will proceed towards
the direction occupied by Vaisravana, verily, even then, will I yield up
my life like a dear friend dismissing a dear friend! Let a ditch be dug
here around my quarters ye kings! Thus pierced with hundreds of arrows
will I pay my adorations to the Sun. As regards yourselves, abandoning
enmity, cease ye from the fight, ye kings--’”
Sanjaya continued,--“Then there came unto him some surgeons well trained
(in their science) and skilled in plucking out arrows, with all becoming
appliances (of their profession). Beholding them, the son of Ganga said
unto thy son,--‘Let these physicians, after proper respect being paid to
them, be dismissed with presents of wealth. Brought to such a plight,
what need have I now of physicians? I have won the most laudable and the
highest state ordained in Kshatriya observances! Ye kings, lying as I do
on a bed of arrows, it is not proper for me to submit now to the
treatment of physicians. With these arrows on my body, ye rulers of men,
should I be burnt!’--Hearing these words of his, thy son Duryodhana
dismissed those physicians, having honoured them as they deserved. Then
those kings of diverse realms, beholding that constancy in virtue
displayed by Bhishma of immeasurable energy, were filled with wonder.
Having given a pillow to thy sire thus, those rulers of men, those mighty
car-warriors, viz., the Pandavas and the Kauravas, united together, once
more approached the high-souled Bhishma lying on that excellent bed of
his. Reverentially saluting that high-souled one and circumambulating him
thrice, and stationing guards all around for his protection, those
heroes, with bodies drenched in blood, repaired for rest towards their
own tents in the evening, their hearts plunged into grief and thinking of
what they had seen.
“Then at the proper time, the mighty Madhava, approaching the Pandavas,
those mighty car-warriors cheerfully seated together and filled with joy
at the fall of Bhishma, said unto Dharma’s son Yudhishthira these
words,--‘By good luck victory hath been thine, O thou of Kuru’s rare! By
good luck hath Bhishma been overthrown, who is unslayable by men, and is
a mighty car-warrior of aim incapable of being baffled! Or, perhaps, as
destiny would have it, that warrior who was master of every weapon,
having obtained thee for a foe that canst slay with thy eyes alone, hath
been consumed by thy wrathful eye!’--Thus addressed by Krishna, king
Yudhishthira the just, replied unto Janardana, saying,--‘Through Thy grace
is Victory, through Thy wrath is Defeat! Thou art dispeller of the fears
of those that are devoted to thee. Thou art our refuge! It is not
wonderful that they should have victory whom Thou always protectest in
battle, and in whose welfare Thou art always engaged, O Kesava! Having
got Thee for our refuge, I do not regard anything as wonderful!’ Thus
addressed by him, Janardana answered with a smile,--‘O best of kings,
these words can come from thee alone!’”
SECTION CXXIII
Sanjaya said,--“After the night had passed away, O monarch, all the
kings, the Pandavas and the Dhartarashtras, repaired to the grandsire.
Those Kshatriyas then saluted that bull of their order, that foremost one
among the Kurus, that hero lying on a hero’s bed, and stood in his
presence. Maidens by thousands, having repaired to that place, gently
showered over Santanu’s son powdered sandal wood and fried paddy, and
garlands of flowers. And women and old men and children, and ordinary
spectators, all approached Santanu’s son like creatures of the world
desirous of beholding the Sun. And trumpets by hundreds and thousands,
and actors, and mimes, and skilled mechanics also came to the aged Kuru
grandsire. And ceasing to fight, putting aside their coats of mail, and
lying aside their weapons, the Kurus and the Pandavas, united together,
came to the invincible Devavrata, that chastiser of foes. And they were
assembled together as in days of old, and cheerfully addressed one
another according to their respective ages. And that conclave full of
Bharata kings by hundreds and adorned with Bhishma, looked beautiful and
blazing like a conclave of the gods in heaven. And that conclave of kings
engaged in honouring the son of Ganga looked as beautiful as a conclave
of the celestials engaged in adorning their Lord, viz., the Grandsire
(Brahman). Bhishma, however, O bull of Bharata’s race, suppressing his
agonies with fortitude though burning with the arrows (still sticking to
his body), was sighing like a snake. His body burning with these arrows,
and himself nearly deprived of his senses in consequence of his
weapon-wounds, Bhishma cast his eyes on those kings and asked for water.
Then those Kshatriyas, O king, brought thither excellent viands and
several vessels of cold water. Beholding that water brought for him,
Santanu’s son said,--‘I cannot, O sire, now use any article of human
enjoyment! I am removed from the pale of humanity. I am lying on a bed of
arrows. I am staying here, expecting only the return of the Moon and the
Sun!’ Having spoken these words and thereby rebuked those kings, O
Bharata, he said,--‘I wish to see Arjuna!’--The mighty-armed Arjuna then
came there, and reverentially saluting the grandsire stood with joined
hands, and said,--‘What shall I do?’--Beholding then that son of Pandu, O
monarch, thus standing before him after having offered him respectful
salutations, Bhishma of righteous soul cheerfully addressed Dhananjaya,
saying,--‘Covered all over with thy shafts, my body is burning greatly!
All the vital parts of my body are in agony. My mouth is dry. Staying as
I am with body afflicted with agony, give me water, O Arjuna! Thou art a
great bowman! Thou art capable of giving me water duly!’--The valiant
Arjuna then saying,--‘So be it,’--mounted on his car, and striking his
Gandiva with force, began to stretch it. Hearing the twang of his bow and
the slap of his palms which resembled the roar of the thunder, the troops
and the kings were all inspired with fear. Then that foremost of
car-warriors, mounted on his car, circumambulated that prostrate chief of
the Bharatas, that foremost of all wielders of weapons. Aiming then a
blazing arrow, after having inspired it with Mantras and identified it
with the Parjanya weapon, in the very sight of the entire army, the son
of Pandu, viz., Partha, pierced the Earth a little to the south of where
Bhishma lay. Then there arose a jet of water that was pure, and
auspicious, and cool, and that resembling the nectar itself, was of
celestial scent and taste. And with that cool jet of water Partha
gratified Bhishma, that bull among the Kurus, of godlike deeds and
prowess. And at that feat of Partha who resembled Sakra himself in his
acts, all those rulers of Earth were filled with great wonder. And
beholding that feat of Vibhatsu implying superhuman prowess, the Kurus
trembled like kine afflicted with cold. And from wonder all the kings
there present waved their garments (in the air). And loud was the blare
of conchs and the beat of drums that were then heard all over the field.
And Santanu’s son, his thirst quenched, then addressed Jishnu, O monarch,
and said, applauding him highly in the presence of all those kings, these
words, viz.,--‘O thou of mighty arms, this is not wonderful in thee, O son
of Kuru’s race! O thou of immeasurable effulgence, even Narada spoke of
thee as an ancient Rishi! Indeed, with Vasudeva as thy ally, thou wilt
achieve many mighty feats which the chief of the celestials himself with
all the gods, of a certainty, will not venture to achieve! They that have
knowledge of such things know thee to be the destroyer of the whole
Kshatriya race! Thou art the one bowman among the bowmen of the world!
Thou art the foremost among men. As human beings are, in this world,
foremost of all creatures, as Garuda is the foremost of all winged
creatures; as the Ocean is the foremost among all receptacles of water
and the cow among all quadrupeds; as the Sun is the foremost amongst all
luminous bodies and Himavat among all mountains; as the Brahmana is the
foremost among all castes, art thou the foremost of all bowmen!
Dhritarashtra’s son (Duryodhana) listened not to the words repeatedly
spoken by me and Vidura and Drona and Rama and Janardana and also by
Sanjaya. Reft of his senses, like unto an idiot, Duryodhana placed no
reliance on those utterances. Past all instructions, he will certainly
have to lie down for ever, overwhelmed by the might of Bhima!’--Hearing
these words of his, the Kuru king Duryodhana became of cheerless heart.
Eyeing him, Santanu’s son said,--‘Listen, O king! Abandon thy wrath! Thou
hast seen, O Duryodhana how the intelligent Partha created that jet of
cool and nectar-scented water! There is none else in this world capable
of achieving such feat. The weapons appertaining to Agni, Varuna, Soma,
Vayu, and Vishnu, as also those appertaining to Indra, Pasupati, and
Paramesthi, and those of Prajapati, Dhatri, Tashtri, Savitri, and
Vivaswat, all these are known to Dhananjaya alone in this world of men!
Krishna, the son of Devaki, also knoweth them. But there is none else
here that knoweth them. This son of Pandu, O sire, is incapable of being
defeated in battle by even the gods and the Asuras together. The feats of
this high-souled one are superhuman. With that truthful hero, that
ornament of battle, that warrior accomplished in fight, let peace, O
king, be soon made! As long as the mighty-armed Krishna is not possessed
by wrath, O chief of the Kurus, it is fit, O sire, that peace should be
made with the heroic Parthas! As long as this remnant of thy brothers is
not slain, let peace, O monarch, be made! As long as Yudhishthira with
eyes burning in wrath doth not consume thy troops in battle, let peace, O
sire, be made! As long as Nakula, and Sahadeva, and Bhimasena, the sons
of Pandu, do not, O monarch, exterminate thy army, it seems to me that
friendly relations should be restored between thee and the heroic
Pandavas! Let this battle end with my death, O sire! Make peace with the
Pandavas. Let these words that are uttered to thee by me be acceptable to
thee, O sinless one! Even this is what I regard to be beneficial both for
thyself and the race (itself of Kuru)! Abandoning thy wrath, let peace be
made with Parthas. What Phalguni hath already done is sufficient. Let
friendly relations be restored with the death of Bhishma! Let this
remnant (of warriors) live! Relent, O king! Let half the kingdom be given
to the Pandavas. Let king Yudhishthira the just, go to Indraprastha. O
chief of the Kurus, do not achieve a sinful notoriety among the kings of
the earth by incurring the reproach of meanness, becoming a fomentor of
intestine dissensions! Let peace come to all with my death! Let these
rulers of earth, cheerfully mix with one another! Let sire get back the
son, let sister’s son get back the maternal uncle! If from want of
understanding and possessed by folly thou dost not harken to those timely
words of mine thou wilt have to repent greatly! What I say is true.
Therefore, desist even now!’ Having, from affection, said these words unto
Duryodhana in the midst of the kings, the son of the ocean-going (Ganga)
became silent. Though his vital limbs were burning with the arrow-wounds,
yet, prevailing over his agonies, he applied himself to yoga.”
Sanjaya continued--“Having heard these beneficial and peaceful words
fraught with both virtue and profit, thy son, however, accepted them not,
like a dying man refusing medicine.”
SECTION CXXIV
Sanjaya said,--“After Santanu’s son Bhishma, O monarch, had become
silent, all those rulers of earth, there present, then returned to their
respective quarters. Hearing of Bhishma’s slaughter that bull among men,
viz., Radha’s son (Karna), partially inspired with fear quickly came
there. He beheld that illustrious hero lying on his bed of reeds. Then
Vrisha (Karna) endued with great glory, with voice choked in tears,
approaching that hero lying with eyes closed, fell at his feet. And he
said,--‘O chief of the Kurus, I am Radha’s son, who while before thy eyes,
was everywhere looked upon by thee with hate!’--Hearing these words, the
aged chief of the Kurus, the son of Ganga, whose eyes were covered with
film slowly raising his eyelids, and causing the guards to be removed,
and seeing the place deserted by all, embraced Karna with one arm, like a
sire embracing his son, and said these words with great affection:--‘Come,
come! Thou art an opponent of mine who always challengest comparison with
me! If thou hadst not come to me, without doubt, it would not have been
well with thee! Thou art Kunti’s son, not Radha’s! Nor is Adhiratha thy
father! O thou of mighty arms, I heard all this about thee from Narada as
also from Krishna-Dwaipayana! Without doubt, all this is true! I tell
thee truly, O son, that I bear thee no malice! It was only for abating
thy energy that I used to say such harsh words to thee! O thou of
excellent vows without any reason thou speakest ill of all the Pandavas!
Sinfully didst thou come into the world. It is for this that thy heart
hath been such. Through pride, and owing also to thy companionship with
the low, thy heart hateth even persons of merit! It is for this that I
spoke such harsh words about thee in the Kuru camp! I know thy prowess in
battle, which can with difficulty be borne on earth by foes! I know also
thy regard for Brahmanas, thy courage, and thy great attachment to
alms-giving! O thou that resemblest a very god, amongst men there is none
like thee! For fear of intestine dissensions I always spoke harsh words
about thee. In bowmanship, in aiming weapon, in lightness of hand and in
strength of weapons, thou art equal to Phalguni himself, or the
high-souled Krishna! O Karna, proceeding to the city of Kasi, alone with
thy bow, thou hadst crushed the kings in battle for procuring a bride for
the Kuru king! The mighty and invincible king Jarasandha also, ever
boastful of his prowess in battle, could not become thy match in fight!
Thou art devoted to Brahmanas; thou always fightest fairly! In energy and
strength, thou art equal to a child of the celestials and certainly much
superior to men. The wrath I cherished against thee is gone. Destiny is
incapable of being avoided by exertion. O slayer of foes, the heroic sons
of Pandu are thy uterine brothers! If thou wishest to do what is
agreeable to me, unite with them, O thou of mighty arms! O son of Surya,
let these hostilities end with me! Let all the kings of Earth be to-day
freed from danger!--’
“Karna said, ‘I know this, O thou of mighty arms! All this without doubt,
is (as thou sayest)! As thou tellest me, O, Bhishma, I am Kunti’s son,
and not the son of a Suta! I was, however, abandoned by Kunti, and I have
been reared by a Suta. Having (so long) enjoyed the wealth of Duryodhana,
I dare not falsify it now. Like Vasudeva’s son who is firmly resolved for
the sake of the Pandavas, I also, O thou that makest profuse presents to
Brahmanas, am prepared to cast away my possessions, my body itself, my
children, and my wife, for Duryodhana’s sake! Death from disease, O thou
of Kuru’s race, doth not become a Kshatriya! Relying upon Suyodhana I
have always offended the Pandavas! This affairs is destined to take its
course. It is incapable of being prevented. Who was there that would
venture to overcome Destiny by exertion? Various omens indicating the
destruction of the Earth, O grandsire, were noticed by thee and declared
in the assembly. It is well known to me that the son of Pandu, and
Vasudeva, are incapable of being conquered by other men. Even with them
we venture to fight! I will vanquish the son of Pandu in battle! Even
this is my firm resolve! I am not capable, of casting off this fierce
animosity (that I cherish against the Pandavas)! With a cheerful heart,
and keeping the duties of my order before my eye, I will contend against
Dhananjaya. Firmly resolved that I am on battle, grant me thy permission,
O hero! I will fight. Even this is my wish. It behoveth thee to forgive
me also any harsh words that I may have at any time uttered against thee
or any act that I may have done against thee from anger or
inconsiderateness!--’
“Bhishma said,--‘If, indeed, thou art unable to cast off this fierce
animosity, I permit thee, O Karna! Fight, moved by the desire of heaven!
Without anger and without vindictiveness, serve thou the king according
to thy power and according to thy courage and observant of the conduct of
the righteous! Have then my permission, O Karna! Obtain thou that which
thou seekest! Through Dhananjaya thou wilt obtain all those regions
(hereafter) which are capable of being had by fulfilling the duties of a
Kshatriya! Freed from pride, and relying on thy (own) might and energy,
engage in battle, since a Kshatriya cannot have a (source of) greater
happiness than a righteous battle. For a long while I made great efforts
for bringing about peace! But I succeeded not, O Karna, in the task!
Truly do I say this unto thee!--’”
Sanjaya continued,--“After the son of Ganga had said this, Radha’s son
(Karna) having saluted Bhishma and obtained his forgiveness, got up on
his car and proceeded towards (the quarters of) thy son.”
The End of Bhishma Parva
FOOTNOTES
1. Tapas-kshetra because Kuru, the common ancestor of the rival houses,
performed his ascetic austerities there. Since Kuru’s time, many ascetics
took up their abode there.
2. Some texts have Duddharsham for Durddharshas.
3. Literally, “gives heat”.
4. ‘Varna’ is used here in the sense of races and not castes.
5. This sloka is variously read. For bhauman in the first line some texts
read bhimam which I have adopted. For sahasa in the second line some
texts have rajasa, and then aditye (locative) for ‘adityas’.
6. The Bombay text is evidently faulty here; it repeats the second half
of the 7th sloka, making the second half of the 25th the first half of
the 24th.
7. i.e., stragglers should not be slain.
8. Literally, “confiding.”
9. The Bombay text has Castropanayishu; the Bengal texts have
Castropojibishu.
10. Rather, “have their periods run out.”
11. The Bombay text reads pralahshaye for prajashaye. I have adopted the
former.
12. Both the Bengal and the Bombay editions have Kukkuran for Kukkutan as
the Burdwan Pundits correct it. A bitch producing dogs and bitches would
be no anomaly.
13. Unlike the Bengal editions, the Bombay edition correctly includes
this sloka, or rather half sloka, within the 17th, making the 17th a
triplet instead of a couplet. For the well-known word Dhishthitas
however, the Bombay text has Vishthitas.
14. The Bombay text reads Paricchanna for Paricchinna. The former is
better.
15. Vaisase is explained by Nilakantha as Virodhe. Conttavarta--a river
having bloody eddies.
16. Conitam cchardayanniva. I have adopted Nilakantha’s explanation. The
Burdwan Pundits take it as referring to “weapons” instead of “hearers.”
The passage, however, may mean that the bird screams so frightfully as if
it vomits blood. The only thing that militates against this
interpretation is that cchardayan is a causal verb. In the Mahabharata,
however, causal forms are frequently used without causal meaning.
17. This sloka is omitted in many editions, though it is certainly
genuine. I have rendered it very freely, as otherwise it would be
unintelligible. The fact is, three lunations twice meeting together in
course of the same lunar fortnight is very rare. The lunar-fortnight
(Paksha) being then reduced by two days, the day of full-moon or that of
new moon, instead of being (as usual) the fifteenth day from the first
lunation becomes the thirteenth day. Lunar-eclipses always occur on days
of the full-moon, while solar-eclipses on those of the new moon. Such
eclipses, therefore, occurring on days removed from the days of the first
lunation by thirteen instead of (as usual) fifteen days, are very
extraordinary occurrences.
18. Vishamam is battle or war, and akranda is weeping or productive of
grief. The latter word may also mean a fierce battle. If understood in
this sense, Vishamam may be taken as indicating hostility, or absence of
peace.
19. Nilakantha explains this in a long note the substance of which is
appended below. Kings are divided into three classes, viz., owners of
elephants (Gajapati), owners of horses (Aswapati), and owners of men
(Narapati). If an evil-omened planet (papa-graha) sheds its influence
upon any of the nine constellations beginning with Aswini, it forebodes
danger to Aswapatis; if on any of the nine beginning with Magha, it
forebodes danger to Gajapatis; and if on any of the nine beginning with
Mula, it forebodes danger to Narapatis. What Vyasa says here, therefore,
is that one or another papa-graha has shed its influence upon one another
of each of the three classes of constellations, thus foreboding danger to
all classes of kings.
20. Vide note ante.
21. Aparvani, i.e., not on Parva days or days of full-moon and new-moon
as ordinarily coming. The Bombay edition, after aparvani, reads grahenau
tau. A better reading unquestionably grastavetau, as many Bengal texts
have.
22. Pratisrotas; strict grammar would require pratisrotasas; the meaning
is that those that flowed east to west now flow west to east, &c. For
kurddanti some texts have narddanti which is certainly better. Kurddanti
means play or sport; wells playing like bulls would be unmeaning, unless
the sport is accompanied by bellowing.
23. The Burdwan Pundits reads suskasani for sakrasani. The latter,
however, is the true reading.
24. The original is very obscure. Uluka is explained by Nilakantha as a
brand (used for want of lambs). The line, however, is elliptical. The
Burdwan Pundits introduce an entirely new line.
25. Mahabhuta is swelling greatly.
26. Parena is explained by Nilakantha as atisayena.
27. Some of the Bengal texts read anugraham (making the initial a silent
after maharshe, in the vocative case). There can be no doubt however,
that this is incorrect. The true reading is nadharmam which I have
adopted. The Bombay text reads na cha dharmam. The introduction of the
article cha needlessly makes the line incorrect as to metre.
28. The second line of the 67th sloka is very obscure. I have followed
Nilakantha in translating it thus. The sense seems to be, that when crows
hover behind an army, that is an auspicious sign; while it is an
inauspicious sign if they are seen ahead. I am not sure that Nilakantha
is right in taking the pronoun ye as referring to even crows.
29. Such as “don’t fight, for you will be dead men soon.” &c.
30. Nilakantha explains these five species thus: trees such as the
peepul; gulma (shrub), as kusa, kasa, &c., growing from a clump
underneath; creepers, such as all plants growing upon the soil but
requiring some support to twine round; Valli, those that creep on the
earth and live for a year only, such, as the gourd, the pumpkin, etc.,
and lastly, Trina, such as grass and all plants that are stemless, having
only their barks and leaves.
31. When Gayatri, or Brahma or the Universe, is mentioned, these
twenty-four are indicated, five of which exist independently, the
remaining nineteen being the result of five in those various proportions.
32. I have rendered 4 and 5 a little too freely. The language of the
original is very terse.
33. Samyam is homogeneity. The allusion is to the state of the universe
before creation, when there exists nothing but a homogeneous mass or
Brahma alone. The first compound of the 2nd line is read differently. The
Burdwan Pandits and the Bombay edition read anyonyam (in the accusative);
many of the Bengal texts read anyonyena (in the instrumental). The
meaning is scarcely affected by this difference of reading.
34. The order of destruction is that earth merges into water, water into
fire, fire into air, and air into space. And so the order of birth is
that from space arises air, from air arises fire, from fire arises water,
and from water arises earth.
35. Nilakantha explains the last six slokas as having an esoteric
meaning. By Sudarsana he understands the mind. The rest is explained
consistently. Interpretations, however, are not rare among commentators
seeking to put sense in non-sense.
36. The Bombay text reads Varsha parvatas for parvatas samas.
37. For Pinaddha occurring in the Bengal texts, the Bombay edition reads
Vichitra.
38. The Bengal texts add a line here which is properly omitted in the
Bombay edition.
39. After the 10th occurs a line in the Bengal text which is evidently
vicious.
40. Day of the full-moon and that of the new-moon.
41. The Bengal texts, except the Burdwan one, have divi for Daityas, of
course, the latter reading is correct.
42. The Bombay text has Sarvatas (which is better) for Sarvata in the
Bengal texts.
43. in the first line of 28, the Bengal texts read Sirasas (ablative) for
Sikhhrat of the Bombay edition. In the last line of 29 also, the Bombay
text has plavantiva-pravegena for the Bengal reading patatyajapravegena.
No material difference of meaning arises if one or the other is accepted.
44. Alluding to the tradition of Siva’s holding Ganga on his head and for
which the great god is sometimes called Gangadhara.
45. This word occurs in various forms, Ketumala and Ketumali being two
others.
46. The Bombay edition reads tu for cha after Jamvukhanda. The meaning
becomes changed.
47. The sacred stream Ganga is believed to have three currents. In heaven
the current is called Mandakini; on earth, it is called Ganga; and in the
subterraneous world it is called Bhogavati.
48. The Bengal texts, excepting the Burdwan one, incorrectly read Sakram
for Satram.
49. The correct reading is Gatimanti. Many of the Bengal texts
incorrectly read matimanti, which is unmeaning.
50. Many of the Bengal texts incorrectly read Merorapyyantaram for
Merorathottaram.
51. This sloka beginning with mani and ending with prabham is omitted in
the Bombay text, I don’t think rightly. If anything that seems to be a
repetition is to be omitted.
52. i.e. “have fallen away from a celestial state.”
53. In sloka 13, the Bengal texts read Bhayanakas for mahavalas. In 15
Mudhabhishekas for Purvabhishekas is substituted in the Bombay text. In
1 again the Bombay text reads Subhas for drumas.
54. The Bengal texts have Chandrabhasa for Chandraprabha. The difference
is not material.
55. Both the Burdwan and the Bombay editions read Panchashat (five and
six). The Bengal texts generally have panchasat (fifty).
56. The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts
read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic
Society’s edition contains a misprint. The meaning is, “Because Sringa
(jewelled mountain of that name), therefore superior.” I have rendered it
somewhat freely.
57. They are but portions of the same Supreme Being.
58. i.e. mountains forming boundaries of divisions.
59. The Bombay text reads Ikshula and Krimi for “Ikshumlavi” occurring in
Bengal texts.
60. The Bengal texts have Gandakincha mahanadim. The Bombay text reads
Vandanancha mahanadim with a cha immediately before. The Burdwan Pandits
read Chandanancha mahanadim.
61. The Bombay texts read Tridiva for Nischita; this is incorrect, for
Tridiva occurs in the Bombay text itself a little before. The name
Lohatarini occurs in various forms.
62. For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga
and Vetravati, however occur before.
63. Kamadhuk is that species of kine which always yield milk.
64. Nilakantha explains this in this way. The gods depend on sacrifices
performed by human beings; and as regards human beings, their food is
supplied by the Earth. Superior and inferior creatures, therefore, are
all supported by the earth; the Earth then is their refuge. The word
Earth in these slokas is sometimes used to signify the world and
sometimes the element of that name.
65. I render the last line a little too freely. If the saying is intended
to be general, the translation should run thus: “Up to this day there is
no man whose desires can be satiated.”
66. The Bombay text reads Kimanyat Kathayami te. The Bengal reading is
Kimanyat srotumicchasi.
67. The Bombay text reads Tatas parena; the Bengal reading is Tatas
purvena. I adopt the former.
68. Probably this mythical account of Sakadwipa embodies some vague
tradition current in ancient India of some republic in Eastern Asia or
Oceanic Asia (further east in the Pacific). Accustomed as the Hindus were
to kingly form of government, a government without a king, would strike
them exactly in the way described in the last two slokas.
69. The second line of the 3rd sloka is read variously. The Bombay
edition incorrectly reads ‘Parvataccha’ etc. etc.; the Bengal reading is
evameva etc. etc. The Bengal reading is better, although the true
reading, I apprehend, is Evametais &c., &c.
70. Vamanaka and Vamana are the same words the final ka being a suffix
causing no difference of meaning. So Andhakaraka and Andhakara are the
same.
71. Dig-gaja, i.e. an elephant supporting the globe. There are four such
in Hindu mythology or ten according to some accounts.
72. i.e., with the juice trickling down from their cheeks and mouth. In
the season of rut, a peculiar kind of juice issues from several parts of
an elephant’s body. It is believed to be the temporal-juice. The stronger
and fierce the elephant, the greater the quantity of the juice that
issues out its body.
73. Tasya (singular of Tad) and sa (masculine singular of Tad) both refer
to the four elephants, Gaja-chatushtaya in singular.
74. Asamyadha lit. “Unbound” or “unrestrained,” i.e. freely or
irregularly.
75. It is a remarkable fact that the ratio between the diameter and the
circumference of a circle was roughly known to the ancient Hindus. The
circumference is nearly, as stated here, three times and a half of the
diameter. The next ratio, of course, is slightly less, being three and
one-seventh.
76. The first word of this sloka is variously read. ‘Yathadishtam’ is the
Bengal reading, while the Bombay reading ‘Yathoddishtam.’ If the latter
reading were adopted, the meaning would be as indicated (in the Sastras).
The second line literally rendered, is “pacify thy son Duryodhana.” But
how Dhritarashtra is to pacify his son having listened to the
geographical digression, is not easy to see.
77. For Sadhusattamas of the Bengal texts, the Bombay edition reads
Sadhusammatas. I adopt the last.
78. The last word in the first line of the 11th sloka, in the Bengal
texts, is ‘Pravriha.’ In the Bombay edition it is ‘Anikaha.’ The
difference in meaning is immaterial.
79. The first half of the first line, in the Bengal texts, is read as
‘Kathamascha me putra’, the Bombay text reads ‘Kathamascha me Yoddha’. If
the latter reading be adopted, the meaning would be--“Tell me how my
warriors were,” etc. etc.
80. In the second line of sloka 3, for ‘kim na asinmanastada’ (what was
the state of mind of our men) the Bombay text reads ‘Kimu asinmanastava’
(what was the state of your mind)?
81. The Plural pronouns ‘ye’ in the second line of the 8th sloka (changed
into ‘ya’ by rule of Sandhi because coming before tenam) is read ‘ke’ (or
‘ka’) by the Burdwan Pundits. I think the correction a happy one.
Nilakantha would take 7 and 8 and the first half of 9 as a complete
sentence reading ‘Asya twama antike’ (thou wert near him) for ‘Asyaram
antike’ (smiting or shooting arrows near).
82. Some of the Bengal texts have Panchalanam for Pandavanam.
83. The form of the 2nd line is a negative interrogative, implying,--‘I
hope the Kurus did not abandon him.’
84. This comparison, lengthy as it is, is not sustained throughout with
the usual felicity of Vyasa. In several parts it is undoubtedly faulty.
Slight variation of reading also occur here and there, without affecting
the sense materially.
85. Gachchhato durgam gatim. The Bombay edition reads Gachchhanto etc.,
etc. The meaning then would be--“who protected the wings, themselves
making the last painful journey?”
86. The Burdwan Pundits make Mahavalas an adjective of Putras. A better
construction would be to take it as referring to Bhishma.
87. Ghatayitwa is, literally, causing to be slain.
88. The words “high-souled” and also “through whose boon bestowed of me”
occur in the 9th sloka following.
89. Vyotthiopatti vijananam, Vyutthita is a very doubtful word.
90. Literally, “in Indra’s abodes,” i.e. Amaravati.
91. A Kshatriya falling bravely in fight at once goes to the highest
regions of bliss.
92. Nilakantha in a long note explains that Magha Vishayagas Somas cannot
mean that Soma or the Moon entered the constellation called Magha. He
quotes numerous slokas scattered throughout the Mahabharata that throw
light, directly or indirectly, on the question of the opening day of the
battle, and shows that all these lead to a different conclusion. What is
meant by the Moon approaching the region of the Pitris is that those who
fall in battle immediately ascend to heaven; of course, they have first
to go to the region of Pitris. Thence they have to go to the lunar region
for obtaining celestial bodies. All this implies a little delay. Here,
however, in the case of those that would fall on the field of
Kurukshetra, they would not have to incur even such a little delay.
Chandramas or Soma approached the region of Pitris so that the fallen
warriors might have celestial bodies very soon, without, in fact, any
necessity, on their part, to incur the delay of a journey to the lunar
region prior to their ascension to heaven with resplendent bodies.
93. There are nine planets in all the Pauranic astronomy. Of these Rahu
and Ketu are regarded Upagrahas, and hence, of grahas there are only
seven. Thus Nilakantha, and the Burdwan pundits have made a mess of this
line.
94. The Bengal texts read Bhanumanudito divi. The Bombay reading is
Bhanumanudito Ravis. If the latter be adopted, Bhanuman would be an
adjective of Ravis.
95. Purvais Purvatarais is literally--“They of old and still older
times”; for Sanatanas some editions read Srutijas (qualifying panthas).
Srutija means arising from the Srutis or as laid down in the Srutis.
96. Chamupatis is the Bengal reading. The Bombay text reads Chamupari. If
the latter reading be adopted, the meaning would be, “at the head of the
(Kuru) army.”
97. The Bengal editions read ‘Magadhascha ripum yayau.’ The Bombay text
reads ‘Magadhasya Kripo-yayau.’ If the latter reading be adopted, the
meaning would be “and guiding the very van of the Magadha troops Kripa
went.”
98. The Bengal reading is Saradabhraghana-prakshyam. The Bombay reading
is ‘Sharadamvudhara-prakshyam.’
99. Vasavartinas is nominative, masculine, plural, referring to cars,
&c.; the Burdwan Pundits take it as a genitive singular qualifying tasya,
and they render it, therefore, as “of that subordinate of Duryodhana.”
This is evidently incorrect.
100. Machines, perhaps catapults.
101. ‘Vyuha’ is an array of troops in a certain form. Many such will be
spoken of in this and the other ‘parvas’ devoted to the battle.
102. The Bombay edition reads Yamunantara for Yamunantare of the Bengal
texts. The difference in meaning is not very material.
103. The Bengal texts read Syandamana; the Bombay reading is Spandamana.
Both imply “moving”, only the motion in the latter case is slower,
perhaps, than in the former.
104. The word used is Dayadas lit., taker of (one’s) wealth.
105. The Bombay text is here faulty. Darsay swamahavalam is scarcely
correct. The Bengal reading is ‘Darsayan sumahavalam.’
106. Literally, “with rent cheeks and mouth.”
107. The Bombay reading is certainly faulty here. For Chalanta iva
parvatas it reads Jimuta iva varashikas, although it makes the previous
line begin Ksharantaiva Jimuta.
108. A parigha is a thick club mounted with iron. The comparison is very
feeble, for Bhima’s mace, in the popular estimation, is much heavier and
stouter than any parigha manufactured for human combatants. Prachakarsha
is, lit. dragged. I think, however, the root krish must be taken here in
the sense of crush.
109. The name Vajra implies either a hard needle for boring diamonds and
gems, or the thunder-bolt. In this sloka the word Vajra is used as
associated with the thunder and therefore, as thunder is accompanied by
lightning so the bows of the warriors are the lightning-marks of this
particular Vajra.
110. The word is Uttaradhus which seems to be very doubtful.
111. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha
rightly explains. The meaning is--“who would be there where Arjuna would
be.”
112. The Bengal texts read Dharmenikena chanagha which is evidently
faulty, remembering that the words are Brahman’s to Indra and the
celestials. The Bombay reading is Dharmenaivodyamena cha which I have
adopted.
113. The sense is that they, viz., the gods, who accepted Krishna’s lead,
or selected him for their leader, became victorious. The Bengal reading
is evidently superior, viz., Anu Krishna literally “behind Krishna,”
i.e., “with Krishna in the front,” or “with Krishna as a leader.” The
Bombay reading is Katham Krishna. If this were adopted, the meaning would
be, “How O Krishna, shall we conquer?” I do not understand how victory
should be theirs who answered in this way. Of course, the answer implies
modesty. But modesty is not the sole requisite of victory, nor is modesty
inculcated here as the chief means of victory.
114. The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is
much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the
Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.
115. The Bengal reading is Mahindram (king of earth, or king); the Bombay
reading is Mahendram (the great Indra). Without iva any word to that
effect, Mahendram would be ungrammatical.
116. The Bengal texts read, and as I think, correctly, Stutavanta enam.
The Bombay reading is Srutavanta enam. In the case of regenerate Rishis
and Siddhas it is scarcely necessary to say that they are conversant with
the Srutis.
117. The Bengal reading Sahasrani for Savastrani is correct. I adopt the
latter.
118. This is how I understand this verse, and I am supported by the
Burdwan Pundits. Nilakantha, it seems, thinks that the car had a thousand
wheels resembling a thousand suns.
119. Verse 15 is read variously. As the last word of the first line, I
read Achakarsha for raraksha, and accordingly I take that as a genitive
and not an ablative particle.
120. I follow Nilakantha in rendering many of the names occurring in this
and the succeeding slokas. I retain, however, those names that are of
doubtful etymology, as also those that are very common.
121. Every scholar knows the derivation of this word as given in this
sloka of Kalidasa (in his Kumara Sambhavam) Umeti matra tapasonishiddha
paschadumakhyam Sumukhi Jagama.
122. Both Swaha and Swadha are mantras of high efficacy. Kala and Kastha
are divisions of time. Saraswati implies speech.
123. Sankhye is explained by Nilakantha to be Samyak Khyanam Prakasana
Yasmin; hence Atmanatma-vivekarupa Samadhi.
124. The text of the Gita has come down to us without, it may be ventured
to be stated, any interpolation. The difference of reading are few and
far between. For Jayadratha some texts read tathaivacha.
125. The words Aparyaptam and Paryaptam have exercised all commentators.
If paryaptam is sufficient (as it certainly is), aparyaptam may mean
either more or less than sufficient. The context, however, would seem to
show that Duryodhana addressed his preceptor in alarm and not with
confidence of success, I, therefore, take aparyaptam to be less than
sufficient.
126. It has been observed before that Schlegel renders the names of these
conches as Gigantea, Theodotes, Arundinca, Triumpphatrix, Dulcisona, and
Gemmiflora, and that Professor Wilson approves of them.
127. It seems a fashion to doubt the etymology of this word, as if
commentators of the learning of Sreedhara and Sankara, Anandagiri and
Nilakantha even upon a question of derivation and grammar can really be
set aside in favour of anything that may occur in the Petersburgh
lexicon. Hrishikesa means the lord of the senses.
128. Ranasamudyame may also mean “at the outset of battle.”
129. The meaning is that even for the sake of such a rich reward in
prospect I would not kill persons so dear and near to me. I would much
rather suffer them strike me, myself not returning their blows.
130. The word is atatayinas.
131. Most editions read savandhavam “with (their) kinsmen or friends,” I
think, however, that swa (own) for (with) is the correct reading. K. T.
Telang adopts it in his translation published in Vol. VIII of the Sacred
Books of the East.
132. In some editions this lesson is stated to be “Arjuna’s grief.” The
description of the lesson again is given in fewer words.
133. The commentators betray their ingenuity by emphasizing the word
ishubhis (with arrows), explaining, “how can I encounter them with arrows
whom I cannot encounter with even harsh words?”
134. Arthakaman is an adjective qualifying Gurun. Some commentators
particularly Sreedhara, suggest that it may, instead, qualify bhogan. The
meaning, however, in that case would be far-fetched.
135. Sreedhara explains that Karpanya is compassion (for kinsmen), and
dosha is the fear of sin (for destroying a race). The first compound,
therefore, according to him, means,--“My nature affected by both
compassion and fear of sin,” etc. It is better, however, to take Karpanya
itself as a dosha (taint or fault). K. T. Telang understands it in this
way. Upahata, however, is affected and not contaminated.
136. What Arjuna says here is that “Even if I obtain such a kingdom on
Earth, even if I obtain the very kingship of the gods, I do not yet see
that will dispel that grief which will overtake me if I slay my preceptor
and kinsmen.” Telang’s version is slightly ambiguous.
137. The Bengal texts have Parantapa with a Visarga, thus implying that
it refers to Gudakesa. The Bombay edition prints it without the Visarga,
implying that it is in the vocative case, referring to Dhritarashtra, the
listener.
138. One of the most useful rules in translating from one language into
another is to use identical words for identical expressions in the
original. In translating, however, from a language like Sanskrit which
abounds in synonyms, this is not always practicable without ambiguity. As
an example, the word used in 13 is Dhira; that used in 11 is Pandita.
There can be little doubt, however, that Pandita and Dhira have exactly
the same meaning.
139. Amritatwa is really emancipation or non-liability to repeated death
or repeated rebirth. To render it as “immortality” is, perhaps, a little
slovenly, for every soul is immortal, and this particular section
inculcates it.
140. Sat and asat are the two words which must be distinctly understood
as they occur often in Hindu philosophy. Sat is explained as the real,
i.e., the soul, or anything as real and permanent as the soul. Asat is
the reverse of this, i.e., the unreal or the Non-soul. What is said here
by Krishna is that the unreal has no existence; the real, again can have
no non-existence. Is not this a sort of cosmothetic idealism?
141. Most texts read Yudhaya Yujyaswa. A manuscript belonging to a friend
of mine has the correction in red-ink, Yudhaya Yudhaya Yudhaywa. It
accords so well with the spirit of the lesson sought to be inculcated
here that I make no scruple to adopt it.
142. A life in this world that is subject to decay and death. So say all
the commentators.
143. What Krishna seeks to inculcate here is the simple truth that
persons who believe in the Vedas and their ordinances laying down
specific acts for the attainment of a heaven of pleasure and power,
cannot have the devotion without which there cannot be final emancipation
which only is the highest bliss. The performance of Vedic rites may lead
to heaven of pleasure and power, but what is that heaven worth? True
emancipation is something else which must be obtained by devotion, by
pure contemplation. In rendering Janma-Karma-phalapradam I have followed
Sankara. Sreedhara and other commentators explain it differently.
144. This sloka has been variously rendered by various translators. It is
the same that occurs in the Sanat-Sujata Parva of the Udyoga. (Vide
Udyoga Parva, Section XLV). Both Sreedhara and Sankara (and I may mention
Anandagiri also) explain it in this way. Shortly stated, the meaning is
that to an instructed Brahmana (Brahma-knowing person and not a Brahmana
by birth), his knowledge (of self or Brahma) teaches him that which is
obtainable from all the Vedas, just as a man wanting to bathe or drink
may find a tank or well as useful to him as a large reservoir of water
occupying an extensive area. Nilakantha explains it in a different way.
145. Srotavyasya Srutasyacha is literally ‘of the hearable and the
heard’, i.e., “what you may or will hear, and what you have heard.”
European translators of the Gita view in these words a rejection of the
Vedas by the author. It is amusing to see how confidently they dogmatise
upon this point, rejecting the authority of Sankara, Sreedhara,
Anandagiri, and the whole host of Indian commentators. As K. T. Telang,
however, has answered the point elaborately, nothing more need be said
here.
146. One may abstain, either from choice or inability to procure them,
from the objects of enjoyment. Until, however, the very desire to enjoy
is suppressed, one cannot be said to have attained to steadiness of mind.
Of Aristotle’s saying that he is a voluptuary who pines at his own
abstinence, and the Christian doctrine of sin being in the wish, mere
abstinence from the act constitutes no merit.
147. The particle ‘he’ in the second line is explained by both Sankara
and Anandagiri as equivalent to Yasmat. The meaning becomes certainly
clearer by taking the word in this sense. The ‘he’, however, may also be
taken as implying the sense of “indeed.”
148. Buddhi in the first line is explained by Sreedhara as Aintavishayak
buddhi. Bhavanta Sreedhara explains, is Dhyanam; and Sankara as
Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do
not think this is correct.
149. Sankara, Anandagiri, and Nilakantha explain this sloka thus.
Sreedhara explains it otherwise. The latter supposes the pronouns yat and
tat to mean a particular sense among the Charatam indriyanam. If
Sreedhara’s interpretation be correct, the meaning would be--“That (one
sense) amongst the senses moving (among their objects) which the mind
follows, (that one sense) tosseth the mind’s (or the man’s) understanding
about like the wind tossing a (drunken boatman’s) boat on the waters.”
The parenthetical words are introduced by Sreedhara himself. It may not
be out of place to mention here that so far as Bengal, Mithila and
Benares are concerned, the authority of Sreedhara is regarded as supreme.
150. The vulgar, being spiritually dark, are engaged in worldly pursuits.
The sage in spiritual light is dead to the latter.
151. Prakritijais Gunas is explained by Sreedhara as qualities born of
one’s nature such as Ragadveshadi. Sankara thinks that they are the
qualities or attributes of primal matter (which enters into the
composition of every self) such as Satwa, Rajas, and Tamas.
152. “Apply to work”, i.e. to work as prescribed in the scriptures. Thus
says Sankara. “To morning and evening prayers, etc.” says Sreedhara.
153. Sacrifices Vishnu’s self as declared by the Srutis; work for
sacrifice, therefore, is work for Vishnu’s sake or gratification. For the
sake of that i.e., for sacrifice’s, or Vishnu’s sake. So say all the
commentators.
154. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or
make grow. Perhaps, “rear” is the nearest approach to it in English. K.
T. Telang renders it, ‘please.’ The idea is eminently Indian. The gods
are fed by sacrifices, and in return they feed men by sending rain. The
Asuras again who warred with the gods warred with sacrifices.
155. Parjjanya is explained by both Sankara and Sreedhara as rain. It
means also the clouds or the origin of rain.
156. The word in the original that is rendered in the Vedas is Brahma. It
may mean the Supreme Soul. Of course, in Brahmanic literature, the Vedas
are Brahma and Brahma is the Vedas, but still in the second line of 15
there is no necessity of taking Brahma as equivalent to the Vedas. I do
not think Telang is accurate in his rendering of this line.
157. The wheel referred to is what has been said before, viz., from the
Vedas are work, from work is rain, from rain is food, from food are
creatures, from creatures again work and so back to the Vedas.
158. The sense seems to be, as explained by the commentators, that such a
man earns no merit by action, nor sin by inaction or omission. Nor is
there anybody from the Supreme Being to the lowest creature on whom he
depends for anything.
159. The example set by the great is always catching. Itaras, here, is
Vulgar and not “other”. Kurute which I have rendered as “maketh” is used
in the sense of “regardeth.” Pramanam, however, may not necessarily mean
something else that is set up as an ideal. It may refer to the actions
themselves of the great men set up by them as a standard.
160. Sreedhara would connect “in the three worlds” with what follows. I
follow Sankara and the natural order of words.
161. The word rendered “nature” is prakriti. It really implies “primal
matter.”
162. The second line, literally rendered, is “deeming that qualities
engage in qualities.” The first “qualities” imply the senses, and the
second, the objects of the senses. The purport is that one knowing the
distinction referred to, never thinks that his soul is the actor, for
that which is work is only the result of the senses being applied to
their objects.
163. Guna-karmashu is explained by Sankara as works of the qualities, or
works done by them. Sreedhara explains the compound as “qualities and
(their) works.”
164. Devoting all work to me, i.e., in the belief that all you do is for
me or my sake.
165. The senses, as regards their diverse objects in the world, are
either drawn towards them or repelled by them. These likes and dislikes
(in the case of men who, of course, only act according to their nature)
stand in the way of their emancipation, if men submit to them.
166. Desire, if not gratified, results in wrath. Thus say the
commentators.
167. Prajahi is explained by both Sankara and Sreedhara as parityaja
(cast off).
168. He is the Supreme Soul or Being.
169. There can be little doubt that what Krishna says here is that no
form of worship is unacceptable to him. Whatever the manner of the
worship, it is I who is worshipped. After K. T. Telang’s exhaustive and
effective reply to Dr. Lorinser’s strange hypothesis of the Gita having
been composed under Christian influences, it is scarcely necessary to add
that such toleration would ill accord with the theory of the Christian
authorship of the poem.
170. i.e., both inactive and undecaying. Work implies exertion, and,
therefore, loss of energy. In me there is no action, no loss of energy
and therefore, no decay.
171. ‘Kama-sankalpa vivarjjitas.’ i.e., freed from kama (desire of fruit)
and sankalpa--the consequent will or determination to do. Thus both
Sreedhara and Sankara.
172. Chitta the mind and atma in this connection is the senses. Thus both
Sreedhara and Sankara.
173. Sacrifice means here the Supreme Soul. What is done for the sake of
sacrifice is done for procuring emancipation.
174. What is meant by this is that in the case of such a person complete
identification with Brahma takes place, and when such an identification
has taken place, action is destroyed.
175. I.e., offering up sacrifice itself as a sacrifice to the Brahma
fire, they cast off all action.
176. Offering up the senses to the fire of restraint means restraining
the senses for the practice of Yoga. Offering up the objects of the
senses means non-attachment to those objects.
177. Suspending the functions of life for contemplation or Yoga.
178. In these cases the sacrifices consist in the giving away of wealth,
in the ascetic austerities themselves, in meditation, in study, etc.
Sreedhara explains the first compound of the second line differently.
According to him, it means not study and knowledge, but the knowledge
from study.
179. All these are different kinds of Yoga, or the different stages of
Yoga practice.
180. i.e., knowledge being attained, the fruits of action are attained
by, at least, their end being compassed.
181. Sankhya is renunciation of action, while Yoga is devotion through
action.
182. The grammatical form of the word Yoga as here employed is
exceptional.
183. The first atman is explained as the soul, the second as the body, by
all the commentators.
184. Taking means taking anything with the hands.
185. Water when thrown over a lotus-leaf escapes without soaking or
drenching the leaf at all.
186. Telang renders Pura as city, of course, the body having two eyes,
two ears, two nostrils, one mouth, and two openings for excretions, is
meant.
187. Such men are exempted from the obligation of re-birth. Leaving this
body they merge into the Supreme Soul.
188. The word is Swapacha meaning a member of the lowest caste.
189. “Brahma is faultless and equable”; so Sreedhara and others,--“since
faultless equality is Brahma.”
190. The sense is that they are at one with Brahma both here and
hereafter.
191. Renouncer and devotee Sannyasin and Yogin.
192. Which spring from desire.
193. Self in this sloka is explained by the commentators as mind. The
mind, unless controlled, cannot lead to devotion.
194. Chitta and atma are explained by the commentators as “mind and body.”
195. Fixed on one’s own self, i.e., withdrawn from all objects of sense.
Thus Sankara.
196. Nischayena is explained by Sankara as equivalent to “with
preservence” or steadily. Sreedhara explains it as equal to “with the
certitude of knowledge acquired by instruction.”
197. Mriti-grahitaya Buddhya is, as explained by Sankara and others “with
understanding controlled by patience.” K. T. Telang renders it “with firm
resolve coupled with courage.”
198. i.e. I am always visible to him, and he too is always within my
sight and I am always kind to him.
199. i.e. how its stable existence may be secured, the mind being by
nature ever restless.
200. Fallen off from both, i.e., from heaven (through work) and
absorption into Brahma (through devotion).
201. Without leaving anything, i.e., entirely.
202. The Divine-Word i.e., the Vedas. So great is the efficacy of
devotion that one merely enquiring of it transcends him who conforms to
the rites of the Vedas.
203. Only some one, i.e., very few. Few perfection, i.e., for knowledge
of self. Thus all the commentators.
204. The last word of the first line of this sloka is param (higher) and
not aparam with the initial a silent owing to the rules of Sandhi. Many
of the Bengal texts have aparam, not excepting the latest one printed at
Calcutta.
205. Kama which I have rendered desire is explained by Sreedhara as the
wish for an unattained object; and raga as the longing or thirst for
more. The second Kama is explained as desires of the class of love or
lust.
206. Daivi is explained by Sankara as divine; by Sreedhara as marvellous.
207. The divine desires are about sons, fame, victory over enemies, etc.,
regulations, such as fasts etc.; their own nature, i.e., disposition as
dependent on the acts of their past lives. Thus all the commentators.
208. The worshipper obtains his desires, thinking he gets them from the
godhead he worships. It is however, that gives him those.
209. The divinities being perishable, myself imperishable. What these
obtain is perishable. What my worshippers obtain is imperishable.
210. The ignorant, without knowledge of my transcendent essence take me
to be no higher than that what is indicated in my human and other
incarnate manifestations. Thus Sreedhara.
211. Adhyatman is explained as all that by which Brahman is to be
attained. All actions mean the whole course of duties and practices
leading to the knowledge of Brahman.
212. The three words occurring in this sloka and explained in the next
section, forming as they do the subject of a question by Arjuna.
213. Bhava is production, and Udbhava is growth or development. Thus
Sreedhara.
214. All the doors, i.e., the senses. Confining the mind within the
heart, i.e., withdrawing the mind from all external objects. Murdhni is
explained by Sreedhara to mean here “between the eyebrows.”
215. All these regions being destructible and liable to re-birth, those
that live there are equally liable to death and re-birth.
216. The meaning, as explained by Sreedhara, is that such persons are
said to know all, and not those whose knowledge is bounded by the course
of the sun and the moon.
217. In this round of births and deaths, the creatures themselves are not
free agents, being all the while subject to the influence of Karma, as
explained by the commentators.
218. The commentators explain the word fire, the light, day, &c., as
several godheads presiding over particular times.
219. The atmosphere occupies space without affecting it or its nature. So
all things are in the Supreme Being without affecting him.
220. My nature, i.e., the unmanifest principle or primal essence.
221. Prakriti which I render “nature” is explained by the commentators as
Karma, the influence of Karma or action being universal in setting the
form of a particular entity at the time of its creation.
222. This reason, i.e., my supervision.
223. Sreedhara says that these are different modes of worship; “with
reverence and ever devoted” grammatically refers to each of the three
classes of worshippers indicated.
224. Performing the sacrifice of knowledge, i.e., believing Vasudeva to
be everything. In many forms, i.e., as Brahman, Rudra, etc.
225. Mantra is the sacred verse or verses used for invoking godheads, and
for other purposes.
226. Hence they have to come back, explains Sreedhara.
227. Prayatatmanas is explained as Suddhachittasya.
228. Iman lokan (this mortal world), Sreedhara says, may mean “this form
of royal saint that thou hast.” This is far-fetched.
229. Telang renders Paramam ‘excellent’; Mr. John Davies, ‘all
important’. The meaning is referring to the ‘Supreme Soul’.
230. Both Sankara and Sreedhara explain Sarvassas as “in every way”.
i.e., as creator, as guide, &c.
231. Prajas offspring, including, as Sankara says, both mobile, and
immobile, therefore, not mankind alone.
232. Bhava-samanwitas is explained by Sreedhara as “full of love”, which
K. T. Telang accepts. Sankara explains it as “endued with penetration
into the knowledge of the Supreme object.”
233. Tityam, ever, is connected with what follows and not what precedes.
Thus Sreedhara. Mr. Davies connects it with Kathayantas.
234. K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as
mental devotion and Sankara, “devotion by special insight.”
235. To know thee fully is impossible. In what particular forms or
manifestations, therefore, shall I think of thee? The word Bhava in the
second line is rendered “entities” by K. T. Telang, and “form of being”
by Mr. Davies.
236. Vistarasya evidently refers (as explained by all the commentators)
to Vibhutinam. It is a question of grammar and not of doctrine that there
can be any difference of opinion. Mr. Davies, however, renders it “of
(my) greatness.” This is inaccurate.
237. The Adityas are the solar deities, twelve in number, corresponding
to the twelve months of the year. The Maruts are the wind-gods, whose
chief is Marichi.
238. The Rudras are a class of destructive gods, eleven in number. The
Vasus are an inferior class of deities, eight in number. The lord of
treasures is Kuvera.
239. The Japa-sacrifice is the sacrifice by meditation which is superior
to all sacrifices.
240. Kamadhuk, the wish-giving cow called Surabhi. The cause of
re-production, i.e., I am not the mere carnal passion, but that passion
which procreates or is crowned with fruit.
241. In 28, Vasuki is called the chief of the Sarpas (serpents); in 29
Ananta is spoken of as the chief of the Nagas. The latter are Sarpas as
well. Sreedhara says that the distinction lies in the fact of the Nagas
being without poison. This is hardly correct.
242. Pavatam may also mean “of those that have motion.” Rama is
Dasaratha’s son, the hero of Valmiki’s poem. Ganga is called Jahnavi
because she was, after having been drunk up, let out by the ascetic Jahnu
through his knee.
243. Mr. Davies renders Vedas ‘Pravadatam’ as “the speech of those that
speak.” K. T. Telang renders it “the argument of controversialists.”
244. A, or rather the sound of A as in full, is the initial letter of the
Sanskrit alphabet. Of compounds, the Dwanda, or the copulative compound,
is enumerated first. In other respects again, the Dwanda is the best kind
of compound for the words forming it are co-ordinate, without one being
dependent on the other or others.
245. The Vrihat-saman is said to be the best, because it leads to
emancipation at once. Thus Sankara. The Margasirsha is the month from the
middle of February to the middle of March. Productive of flowers, i.e.,
the Spring.
246. Mr. Davies renders the last line of this verse as “I have
established in continuance all this universe by one part myself.” This is
both obscure and inaccurate.
247. Adhyatman, i.e., the relation between the Supreme and the individual
soul. This my delusion, i.e., about my being the slayer.
248. Avyayam is that which has no decay. Ordinarily, it may be rendered
“eternal.” Telang renders it “inexhaustible”. Elsewhere I have rendered
it as “understanding.”
249. Ekastham, lit. “all in one”. i.e., collected together.
250. Devam is explained by Sreedhara as Dyotanatmakam i.e., endued with
splendour. Mr. Davies renders it resplendent; but Telang renders it
“deity.”
251. Pra-vibhaktam-anekadha (divided diversely) is an adjective of Jagat.
See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate
in contra-distinction to Ekastham. This is scarcely correct.
252. Verse 21 is read differently. For Twam Surasangha, some texts read
twa-Asurasanghas. Then again for Stuvanti in the second line some read
Vikshate.
253. Pravritti is explained by both Sankara and Sreedhara as Chesta,
i.e., movements or acts. Mr. Davies is, I think, not correct in taking it
to mean “evolved or developed form.”
254. Kala here is death. Mr. Davies renders it Time, following some other
translators. Pravriddha is not (as Mr. Davies renders it) “old” or “very
old,” but swelling or fully developed. Then again, Mr. Davies commits a
ludicrous blunder in rendering Rite twam as “Except thee.” This is one of
those idioms at which a foreigner is sure to stumble who has only the
lexicons for his guide. What Krishna says is not that all would perish
save Arjuna, but that without Arjuna (i.e., even if he did not fight) all
would perish.
255. Nidhanam is either refuge or support or abode or receptacle. Mr.
Davies incorrectly renders it “treasure-house.”
256. Sankara accepts the reading Gururgariyan, Sreedhara takes it as
Gururgariyan. In either case the difference in meaning is not material.
257. Sankara connects Adhyayana with Veda and Yajna. This seems to be
right explanation.
258. Ata urddham is ‘after this,’ or ‘hereafter on high’ as Mr. Davies
renders it.
259. Although the limitation “for fruit” does not occur in the text, yet,
it is evident, it should be understood. Krishna does not recommend the
total abandonment of actions, but abandonment for their fruit. Mr. Davies
renders arambha as “enterprise.”
260. The learned, i.e., they that are themselves acquainted with is
Kshetra and what not. As explained by Krishna himself below, Kshetra is
Matter, and Kshetrajna is Soul.
261. Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda
compound.
262. Vivikta is explained by the commentators as Suddha or
Chittaprasadakara. There can be no doubt, however, that it is in
opposition to Janasamsadi following. Hence I render it “lonely”.
263. The object of the knowledge of truth is the dispelling of ignorance
and the acquisition of happiness.
264. Nor having eyes, etc., yet seeing, etc.; without attributes, yet
having or enjoying all that the attributes give.
265. All modifications, i.e., of material forms; all qualities, i.e.,
pleasure, pain, etc. The word rendered “nature” is Prakriti (primal
matter), and that rendered “spirit” is Purusha (the active principle).
Vikarna and Gunan include all material forms and attributes of the soul.
266. Karya-karana-karttritwa is explained by both Sankara and Sreedhara
to mean “the capacity of working (residing) in the body and the senses.”
K. T. Telang adopts this. Mr. Davies in his text has “in the activity of
the organs of action.” In course of his philological notes, however, he
gives the correct rendering. ‘Is said to be’ is explained by Sreedhara
as referring to Kapila and others.
267. It is the embodied spirit only that can enjoy the qualities of
Nature. Then again, the kind of connection it has with those qualities
settles its birth in good or evil wombs.
268. Mr. Davies misunderstands the grammatical connection of the words in
the second line of this verse. K. T. Telang, following Sreedhara, says,
the word should be rendered “approver.”
269. What is heard, i.e., the Srutis or the sacred doctrines.
270. Destroying self by self is to be deprived of true knowledge.
271. Sarvatra in the second line is explained by Sreedhara as “in every
body, superior and inferior.” Grammatically it may mean also, “in every
part of the body.” Such a theory, however, of the seat of the soul would
be contrary to all Hindu ideas.
272. Bhuta-Prakriti-moksha is explained by both Sankara and Sreedhara as
moksha or deliverance from the prakriti (nature) of bhutas’ or entities.
It is true knowledge that effects such deliverance. Mr. Davies renders it
“deliverance of beings from Nature.” This is evidently incorrect.
“Beings” is not synonymous with self or soul.
273. Itas is explained by Sreedhara as “from the fetters of this body.”
274. Sreedhara makes mahat an adjective of yoni; Sankara makes it an
adjective of Brahma. K. T. Telang follows Sankara.
275. Happiness and knowledge are attributes of the mind, not of the soul.
Hence, when attached to the soul, they are as fetters from which the soul
should be freed.
276. Deha samudbhava is explained by the commentators as having their
“samudbhava or parinama in deha.” It is an instance of the vahuvrihi
compound.
277. Light, activity, and delusion are the three qualities as indicated
by their effects.
278. Pratishtha is explained by Sankara as “something on which another
(here Brahma) stays or rests.” Sreedhara explains it as Pratima. Telang
following Sreedhara, renders it “embodiment;” Mr. Davies, as “seat.”
Amritasya and Avyayasya are taken separately by the commentators.
279. The ‘Aswattha’ is the sacred Indian fig tree, here emblematical of
the course of worldly life. Its roots are above; those roots are the
Supreme Being. Its branches are below, these being the inferior deities.
Its leaves are the sacred hymns of the Vedas, i.e., as leaves keep the
tree alive and even conduce to its fruits, so the Vedas support this tree
and lead to salvation.
280. Upwards and downwards i.e., from the highest to the lowest of
created things. Enlarged by the qualities, i.e., the qualities appearing
as the body, the senses, etc. The sprouts are the objects of sense, being
attached to the senses themselves as sprouts to branches. The roots
extending downwards are the desires for diverse enjoyments. Thus Telang,
following the commentators.
281. Joined to the qualities, i.e., perceiving objects of sense or
experiencing pleasure and pain.
282. “Atmani” in the first line is “in the body” as explained by
Sreedhara and others: “in the understanding” as explained by Sankara. It
seems, however, to be used in the general senses of “themselves”, without
particular reference to either body or understanding. An Akritatman is
one whose soul is not made or formed; generally, “a person of unsubdued
passions.”
283. There can be no question that Soma here means the moon and not the
Soma juice quaffed in sacrifices, or sap. It is the moon that supports,
nourishes all herbs and numerous passages may be quoted from Hindu sacred
literature to show this. Mr. Davies, therefore, clearly errs in rendering
Soma as “the savoury juice.”
284. The four kinds of food are: that which is masticated, that which is
sucked, that which is licked, and that which is drunk.
285. Apohanam is loss or removal. It is a well-known word and its
application here is very natural. I am memory and knowledge (to those
that use them for virtuous acts). I am the loss of these faculties (to
those that engage in unrighteous acts). Mr. Davies erroneously renders it
as “The power of reason.”
286. Kutashtha is rendered by K. T. Telang as “the unconcerned one”, by
Mr. Davies as “the lord on high.” I incline to the scholiasts who explain
it as “the uniform or the unchangeable one.”
287. Sarvabhavena is explained by Sankara by Sarvatma-chintaya (thinking
Me to be the soul of everything). Sreedhara explains it as
Sarvaprakarena. Why may it not mean “with the whole soul” or “with excess
of love.”
288. I adopt Sankara’s explanation of the last compound of the first line
of this sloka. Sreedhara explains it differently.
289. Prabritti I render “inclination” and Nivritti as “disinclination.”
The inclination is, as all the commentators explain, towards righteous
actions, and the disinclination, consequently, is about all unrighteous
actions. K. T. Telang renders these words as “action” and “inaction”. Mr.
Davies, following the French version of Burnouf, takes them to mean “the
creation and its end.”
290. Sankara seems to connect the genitive Jagatas with achitas Sreedhara
connects it (which is natural) with Kshayaya, which I accept.
291. ‘That’ evidently refers to sacrifice, penance, and gift, in the
clause before. The commentators, however, suggest that it may, besides,
refer to Brahma. I am myself not sure that it does not refer to Brahma.
292. What the author wishes to lay down in these verses is that the
words OM, TAT, and SAT, have each their respective uses. When used as
directed here, such use cures the defects of the respective actions to
which they are applied, it being understood that all three denote Brahma.
293. Sanyasa I render Renunciation. K. T. Telang does the same. Mr.
Davies renders it “abstention.” So ‘Tyaga’ I render “abandonment.” Mr.
Davies renders it “renunciation.” What the two words, however, mean is
explained fully in the verses that follow.
294. Both Sankara and Sreedhara explain the second line consisting of two
propositions, the connecting verb bhavet being understood.
295. I have used “when” for “whatever” to make the sentence grammatical.
296. Davies, giving the sense correctly, does not follow the true order
of the subject and the predicate. Following Lassen, he renders kusala and
akusala as “prosperous” and “unprosperous;” for medhabi K. T. Telang has
rendered “talented” which has not the sanction of good usage.
297. That is, as Sreedhara explains, one who hath renounced the fruit of
actions.
298. Kritante Sankara takes it as an adjective of Sankhye and thinks that
the reference is to the Vedanta. Sreedhara also seems to be of the same
opinion.
299. The substratum is the body. The agent is the person that thinks
himself to be the actor. The organs are those of perception etc. The
efforts are the actions of the vital winds--Prana, etc. The deities are
those that preside over the eye and the other senses. The deities have no
place in Kapila’s system. Hence, if it is not the Vedanta, some system
materially based upon Kapila’s and recognising the interference of the
deities, seems to be indicated. Atra is explained by Sreedhara as
equivalent to “among” or “with these.” I think, however, it means, “are
here”, i.e., are enumerated here, or, in this connection.
300. Hath no feeling of egoism, i.e., doth not regard himself as the
doer, sullied, i.e., by the taint of desire of fruit.
301. Mr. Davies, I think, is right in rendering Samgrahas as
“complement.” K. T. Telang renders it as equivalent to “in brief.”
302. In the enunciation of qualities i.e., in the Sankhya system.
303. Full of affections, i.e., for children, etc., as Sreedhara.
304. Prakrita which I have rendered “without discernment” following
Sreedhara, may be, as Mr. Davies renders it, but “malicious.”
305. Mr. Davies makes “unswerving” an adjective of ‘devotion.’ This is
wrong, for Avyabhicharinya (unswerving) is a feminine instrumental, and
must qualify Dhritya.
306. Atma-budhi-prasadajam. K. T. Telang, following an alternative
explanation offered by Sankara, renders it “clear knowledge of the self.”
Mr. Davies renders the “serenity of one’s own mind.” I follow Sreedhara.
307. Asamsayas is the reading that occurs in every text, and not
Asamsayam. Mr. Davies, therefore, is incorrect in rendering it
“doubtless” and making it an adverb qualifying “come to me.”
308. Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth
or greatness. Niti is explained as Nyaya or justice.
309. Varayudham is according to Nilakantha, the excellent bow. Yena in
verse 8 is equivalent to Yatra.
310. What Bhishma says is this: I am bound by the Kauravas and,
therefore, I am not a free agent. Obliged I am to battle against you. Yet
I am saying, “What do you ask of me?” as if I could really give you what
you might ask. My words, therefore, are without meaning, or vain, like
those of a eunuch. Klivavat is explained by Nilakantha as Kataravat. Even
in that case, the sense would be the same.
311. The Bengal reading is evidently incorrect. The Bombay text reads
Raja for Vacoa.
312. Nilakantha thinks that vigatakalmashas refers to Drona; the meaning
he suggests is “Tell me with pure heart etc., etc.,” I think Nilakantha
is not right.
313. The sense of the first line is that because I am bound by the
Kauravas with their wealth, therefore, I am obliged to make this
reservation in the matter of granting thee thy wishes. That reservation
really nullifies my promise.
314. Paran is explained by Nilakantha as “superior” qualifying Ripun.
315. Vritosmi is the reading of the Bengal texts, better than Vaddhosmi
of the Bombay edition, and bhristomi of the Burdwan text. Salya was not
bound to the Kauravas like Bhishma or Drona or Kripa by pensions, but
gratified by the reception granted to him by Duryodhana in secret, he,
generously agreed to aid the latter even against his own sister’s sons
and their step-brothers.
316. For Puskalan the Bombay text reads Pushkaran which means a kind of
drum.
317. For rajan in the Bengal texts, in the first line of the 5th verse,
the Bombay text reads hyasan which I adopt.
318. Maha samucchrave is explained by Nilakantha as Mahasamprahare.
319. Literally, “showing himself in an awful form.”
320. Subhadra’s son Abhimanyu.
321. These fences were made of iguana skins and cased the hands of the
bowmen up to a few inches of the elbow-joint.
322. Nimitta is explained by Nilakantha as the mark of object aimed at.
Drona was the preceptor in arms of almost all the Bharata princes.
323. With two Bhallas Abhimanyu cut off his adversary’s standard; with
one, one of the protectors of his car-wheels: and with another, his
charioteer. Thus Nilakantha. A Parshni is altogether a different person
from a Sarathi. Hence Nilakantha is assuredly right.
324. ‘Angaraka’ is the planet Mars, and ‘Sukra’ i.e. Venus.
325. Prativindhya was Yudhishthira’s son by Draupadi.
326. Maghavat is Indra, the chief of the celestials.
327. The word used in the original is Viparitam lit. contrary. The sense
seems to be that car men fought on foot, cavalry soldiers on elephants,
warriors on elephants from horseback, &c. The very character of the
forces was altered.
328. i.e., though repulsed, these frequently rallied, and occupied the
same ground as before.
329. The last half of the 7th with the 8th forms one sentence. It is
certainly pleonastic. Ranavaranais of the Bengal texts is preferable to
the Bombay reading Varavaranais. Toranas are the wooden edifices placed
on the backs of elephants for the protection and comfort of the riders.
These are called in India Hawdas.
330. Many of the Bengal texts read Avinitas. The correct reading, as in
the Bombay text, is Abhinitas. Aprabhinna is literally “unrent,” i.e.
with the temporal juice not trickling down. This juice emanates from
several parts of the elephant’s body when the season of rut comes. To
avoid a cumbrous periphrasis, which again would be unintelligible to the
European reader, I have given the sense only.
331. For the Bengal reading ‘Mahaprajna’ the Bombay text reads
‘Mahaprasas.’
332. Rathat and not Rathan is the reading that I adopt.
333. The Bengal reading ‘narvarakshaye’ seems to be better than
‘Mahavirakshaye’ of the Bombay text.
334. Talaketu is lit. Palmyra-bannered. Without using such compounds, the
‘brevity’ of the sentences cannot be maintained.
335. Karshni is Krishna’s or Arjuna’s son Abhimanyu. Arjuna was sometimes
called Krishna.
336. Laghavamargasya is a mis-reading for Laghavamargastham’; then again
chapi is incorrect, the correct reading chapam as in the Bombay text.
337. The Bengal reading is ‘Suaris Vritascha Sainyena’. The Bombay
reading (which I do not adopt) is ‘Vritastu Sarva Sainyena.’
338. Nine slokas and a half, from the second half of the 43rd verse to
the 52nd verse (as above), are omitted in the Bengal texts. These,
however, occur subsequently in section 46 following. The fact is, the
whole of the passage in this section and the 116 verses in the following
section, and the first 24 verses in the section 49, are regarded as an
interpolation. In those sections of the Udyoga Parvam where the Rathas
and the Atirathas, &c, are counted by Bhishma, no mention is made of any
warrior of the name of Sweta. The Burdwan Pundits omit these passages
altogether. I myself believe them to be an interpolation. Occurring,
however, as it does in both the Bengal and the Bombay texts, I cannot
omit in the English version.
339. The Bombay text reads ‘Yavana nihatam,’ which is better.
340. I adopt the Bombay reading of the 22nd verse.
341. ‘Swayam’ in some of the Bengal texts is a misprint for ‘Kshayam’.
342. Chakrapani is Vishnu armed with the discus.
343. For ‘Yuthan’ which gives no meaning, I read ‘Yodhas’. The Bengal
reading ‘muktvagnimiva daruna’ is better than the Bombay reading ‘muktam
ripumishu darunam.’
344. The Bombay reading ‘jivitam dustyajam’ is better than the Bengal
reading ‘jivam taduttham’, if it has any meaning.
345. In the first line of 71st verse, the word is not ‘Laghu’ but
‘alaghu’, the initial ‘a’ being only silent according to the rule of
Sandhi. Though omitted in the Bengal texts, it occurs in the Bombay
edition.
346. ‘Ghoram’, ‘ugram’, ‘mahabhayam’, are pleonastic.
347. In the first line of 87 for Maheswara (meaning Siva) the Bombay text
reads Dhaneswara (meaning Kuvera, the lord of treasures). For also
‘Bhimainipatitiya’ in the second line the Bombay text reads ‘Bhishma
inipainya’.
348. The transgression of which Dhritarashtra alludes is the slaughter by
Bhishma from his car, of Sweta who was then a combatant on foot. Or, it
may be the very slaughter of Sweta, who was dear to the Pandavas and
which act would, the king thought, provoke them more.
349. Verses 4 to 7 are exceedingly difficult. I am not sure that I have
understood them correctly. They are of the nature of Vyasakutas, i.e.,
deliberate obscurities for puzzling Ganesa, who acted as the scribe, for
enabling Vyasa to gain time for compositions. In verse 4 ‘Pitus’ means
uncle’s and not father’s; so also ‘durga decam’ in verse 6 means
entanglements, like Duryodhana’s hostility with the Gandharvas on the
occasion of the tale of cattle. In verse 7 of the Bengal reading is
Yudhishthiram bhaktya. The Bombay reading which I adopt, is Yudhishthire
bhaktas. In 8, the purushadhamas are Sakuni and Karna. &c.
350. As both operations are useless, so are these thy regrets.
351. The sense is that Arjuna representing one force, and Bhishma
another, the two forces seemed to mingle, into one another, like one bolt
of heaven against another, as one may say.
352. Aplavas and Alpave are both correct.
353. In the first line of the 14th verse Aviseshana seems to be
incorrect. The Bombay text reads Avaseshena which I adopt.
354. The correct reading is Vishnu, and not Jishnu as in many of the
Bengal texts.
355. Indrayudha is Indra’s bow or the rainbow. Akasaga (literally a
ranger of the skies) is a bird. The vapoury edifices and forms,
constantly melting away and reappearing in new shapes, are called
Gandharvanagar as (lit. towns of the Gandharvas or celestial choiristers).
356. The Bengal reading is Savayambhuriva bhanuna which I have adopted.
The Bombay reading is Merurivabhanuna, which means “like the mountain
Meru with Sun.” It is difficult to make a choice between the two.
357. The Bombay text differs in many respects from the Bengal texts as
regards the positions assigned to the several warriors and races in the
Pandava host. It is impossible to settle the true readings. I have,
therefore, without any attempt at correction, followed the Bengal text.
358. The last word of the 28th verse is ‘Ratheshu cha’, and not ‘Dhajeshu
cha’ for umbrellas could not possibly be fastened to standards.
359. This identical verse occurs in the first chapter of the Bhagavad
Gita (vide, Verse 10, Chap. 25, of this Parvan, ante). There following
the commentators, particularly Sreedhara, I have rendered Aparyaptam and
Paryaptam as less than sufficient and sufficient. It would seem, however,
that that is erroneous.
360. For these names, vide note in page ante, Bhishma Parva.
361. The 26th verse in the Bengal texts consists of three lines. In the
Bombay texts, the half-sloka about Artayani does not occur.
362. In the first line of the 5th verse, the true reading is avidhata and
not amarshanam.
363. In the first line of 29, the correct reading is Prishna and not
Pritana.
364. ‘Samuchchhritam’ or ‘Samutthitam,’ meaning risen, is scarcely a
happy adjective here.
365. ‘Parshni’ is the wing or side of a car-warrior. The last word of
this verse is not ‘Satpurushochitam’ but ‘Satparushairvritam’.
366. ‘Kovdara’ is the species of ebony called Bauhinia Variegata.
367. The Bombay reading ‘Vegavattaram’ is better. Literally, it means,
‘capable of imparting a greater impetus.’ To avoid such periphrasis I
render it ‘tougher’.
368. The sense is that all these were entirely shrouded by Arjuna’s
arrows.
369. The true reading is Charmanam and not Varmanam: also bhumipa and
bhutale.
370. i.e., is about to set.
371. For ‘Satyatha tena’ the Bombay text reads ‘Satyasandhena’. I follow
the Bengal reading.
372. What these were it is difficult to determine. The Bombay reading is
different. For Indrajala they read Indrakila which is as unknown as the
other.
373. The Vaitarani is the fabulous river that separate this world from
the next.
374. In the first line of the 5th, for ‘rajna’ of the Bengal texts the
Bombay text reads ‘gupta’. I follow the Bengal reading which is better.
375. In the second line of the 6th, for sasars sena the Bombay reading is
sena mahogra which is better. I adopt it.
376. I adopt the Bengal reading Vyapta and not Vyala.
377. The word Saravarani in the text is rendered by K. P. Singha as
quivers. Nilakantha explains it as coats of mail. There can be no doubt,
however, that the Burdwan Pundits render it correctly as shields.
378. In the first line of 19th, the Bengal reading Saykanam is a mistake.
The true reading is Saditanam.
379. Salya is called Artayani after the name of his father.
380. These were Kshuras (arrows with heads like razors), kshurapras,
(arrows with horseshoe heads), bhallas (broad-headed arrows), and
anjalikas (arrows with crescent-shaped-heads).
381. i.e., the universal destroyer armed with his bow.
382. Gory mace wet with &c. the original is pleonastic.
383. The Bengal reading parantapa is a mistake for kathanchana.
384. ‘Kimpaca’ is a species of cucurbitaceous plant. To avoid periphrasis
I render it poison.
385. Aklishtakarman literally means one who is not tired with what he
does; hence, one who easily achieves the highest feats. When applied to
Krishna or any divine personage it means one who does everything by a
fiat of his will, without being dependent on means like ordinary persons.
It may also mean one of pure or white deeds.
386. Literally “be a perpetuator (son) of Yadu’s race!”
387. The Bengal reading is Sa vai devas. The Bombay reading is Purvadevas.
388. The Three-stepped Lord, Vishnu became vamana or the dwarf for
robbing the Asura Vali of his dominions. Disguised in that shape he asked
of Vali three steps of land. Vali, smiling at the littleness of what was
asked, gave it. But when the dwarf expanded his form and covered the
heavens and the earth with only two steps of his, no space could be found
for the third step. Vali was forthwith seized and bound as a
promise-breaker, and sent to reside in the nether regions.
389. Word of command.
390. i.e., really existent among all things.
391. A fabulous aquatic animal resembling an alligator.
392. Formed after the shape of the hawk.
393. The Bengal reading is ‘Yudhi sandhaya’. The Bombay reading is
‘pratisamvarya’. I adopt the latter.
394. Literally, “made a fierce battle.”
395. The Bengal reading Gooranamatitejasa is what I adopt. The Bombay
reading, Ghoranamapnitaujasam involves a useless hyperbole. Of course,
atitejasa qualifies dhanusha in the next line.
396. Kandigbhutas lit. “not knowing which point of the compass was which.”
397. In the second line of 17, the Bombay text incorrectly reads Arjunam
for Pandavas.
398. In the first line of 32 the Bengal reading is Mahabhujas. The
correct reading seems to be (as in the Bombay text) Mahadhvajas.
399. The last half of the second line of 35 in the Bengal text is
vicious. I adopt the Bombay reading.
400. The pronoun ‘sa’ in the first line of 8 refers to Yuyudhana. Burdwan
Pundits erroneously take it as referring to Duryodhana, being misled by
the words Kurunam Kirtivardhanas.
401. The Bombay reading asaniparabhan (which I adopt) is better than the
Bengal reading asaniswanan, for in connection with yamadanda immediately
preceding the latter would be incongruous, if not unmeaning.
402. An additional verse occurs here in connection with the slaughter of
Satyaki’s sons, in the Bombay texts. The Bengal texts omit it.
403. Ekayangatas is lit. “intently.”
404. Literally, “hence his thoughts were so.”
405. Suchimukha is literally “needle-mouthed.” It is a wedge-like column
with the thin or pointed end turned towards the side of the enemy.
406. The Bombay reading, which I adopt, is visravat in the beginning of
the 2nd line. The Bengal reading is visramvat, meaning “from motives of
affectionate enquiry”. It may also mean “from confidence,” though not in
this connection.
407. The last word of 4 is read differently in the Bengal texts viz.,
Rathanghas, instead of, as in the Bombay edition, Maharathas.
408. Vimana the nominative singular of Vamanas refers to Gangasutas. The
Burdwan Pundits wrongly translate it “with mind unmoved.” I am not aware
of any other reading.
409. The last verse is read variously. But the Bombay and the Bengal
texts have faults of their own. The first word is ugranadam (Bengal) and
not ugranagam (Bombay). The Vahuvarnarupam (Bombay) is correct, and not
Vahuvarnarutam (Bengal). The last word of the first line is
Samudirnamevam (Bombay), and not Samudirnavarnam (Bengal).
410. Differently read in the Bengal texts, viz., Somadatta with the
Saindhavas.
411. The Bengal reading Rathas in the first line of 6 is a mistake;
should be, as in the Bombay text, tatha.
412. The last word of the first line of 36 is amitan in the Bengal texts.
The Bombay reading is Varmitan. I prefer the Bengal reading.
413. Satyaki was Arjuna’s disciple in arms. Vijaya was another name of
Arjuna.
414. Divakaram prapya, lit, ‘reaching the path of the sun,’ i.e., while
coursing through the sky.
415. The meaning seems to be that Salya was pleased in witnessing the
skill of his sister’s sons, while the twins themselves were pleased in
displaying that skill before one who was related to them through their
mother.
416. The Burdwan Pundits render this verse by carelessly taking, Viryavat
as an adjective of saram. It qualifies Sahadeva. The reading Viryavat
occurs in no text.
417. Lit. “This one no longer is” i.e., ‘alive’.
418. The original is Vichnvantas (a practical) meaning ‘plucking as
flowers’.
419. These, in Hindu physiology, are the three humours of the body always
contending for mastery over the vital forces.
420. Bhima had vowed to slay the sons of Dhritarashtra; therefore,
Abhimanyu liked not to falsify his uncle’s vow by himself slaying any of
them.
421. Instead of yat in the beginning of the second line, yada would be
better. None of the printed text, however, have yada.
422. In the first line of 50, the Bengal reading is Satam. I prefer the
Bombay reading which is atyantam. For, again, paryayasya in the beginning
of the second line, the Bombay text reads anayassa which is better.
423. The Bombay reading which I adopt is ajnayamanas cha. The Bengal
reading seems to be incorrect.
424. Vipralapapavidham is literally “force from unreasoning declamation.”
The Bombay reading is vicious.
425. The meaning seems to be that the arrows shot by Yudhishthira were
cut off by Bhishma, in numberless distinct sets, taking each set at a
time.
426. i.e., just before setting.
427. Krishna-sarathis (Bombay); the Bengal reading is Vanaradhvajas.
428. The true reading, I think, is that of the Bombay text, viz.,
namabhis. The Bengal reading is manobhis. How can persons challenge each
other mentally, although they may single out their antagonists so?
429. Nagas, which may mean both stones and trees. In either case, the
comparison would apply.
430. His pledge, viz., that in battle he would slay all the sons of
Dhritarashtra.
431. The Bengal reading is tatas kruddhar. The Bombay reading is vachas
kruram. I adopt the latter.
432. The last word of this verse in the Bengal text is Sanjaya; in the
Bombay text, it is Samyuge. The latter seems to be the true reading, for
after Sanjaya in the first line, its repetition in the second is useless.
433. The last word of the 4th verse is anivartinam. In the Bengal texts
it is sumahatmanam.
434. The last word of the first line of 8 is Vichetasa and not (as in the
Bengal texts, including the Burdwan edition) Viseshatas which would
scarcely have any meaning.
435. I have expanded the first line of 13, as a closely literal version
would scarcely be intelligent to the general reader. The sense is that
the evil consequences, that have now overtaken thee, arose even then when
the beneficial counsels of Vidura were first rejected.
436. The Bengal reading Dwidhabhutais is incorrect. It should be, as in
the Bombay text, tridhabhutais.
437. In the Bengal texts, tava in the first line is incorrect. It should
be tatra (Bombay).
438. Steeds that are described as Nadijas would literally mean “those
born in rivers.” The Punjab, or some other country watered by many rivers
is meant.
439. Literally, “in soil belonging to another.” The original is
parakshetre.
440. Vayuvega-samsparsam, literally, “the contact (of whose dash or
collision) resembles that of the wind in force.” The meaning, therefore,
is that those chargers dashed against hostile division with the fury of
the tempest.
441. In the first line of 64, the true reading is Survamarmajna, and not
Sarvadharmajna.
442. The last word of the second line is variously read. The Bengal
reading is Mahadwijas, probably implying Garuda, the prince of birds. I
have adopted the Bombay reading.
443. i.e., with temporal juice trickling down.
444. The duty consisted in not retreating from the field.
445. i.e., the rescue of the king.
446. In the second line of 15, the Bengal reading saravarshena is
incorrect. The Bombay reading Rathavansena is what I follow.
447. The Bengal reading hayais in the instrumental plural is incorrect.
The Bombay text reads hayas (nom. plural). This is correct.
448. Literally, ‘divided in twain’.
449. Mountains, in Hindu mythology, had wings, till they were shorn of
these by Indra with his thunder. Only Mainaka, the son of Himavat, saved
himself by a timely flight. To this day he conceals himself within the
ocean.
450. The Bengal reading of the first line of this verse is vicious. The
true reading is parswaistudaritairanye. Both parsa and darita should be
(as here) in the instrumental plural, and anye should be in the nom.
plural.
451. The correct reading, as settled by the Burdwan Pundits, is Hataroha
vyodrisyanta. Some texts have Hayaroha which is incorrect.
452. “Blinded cheeks.” The Sanskrit word is madandha. Literally rendered,
it would be “juice-blind”. This can scarcely be intelligible to the
general European reader. Hence the long-winded adjectival clause I have
used.
453. The first line is evidently pleonastic. Sanskrit, however, being
very copious, repetitions can scarcely be marked at the first glance.
Literally rendered, the original is--“Juice-blind and excited with rage.”
‘Juice-blind,’ I have explained elsewhere.
454. The word I render “muskets” is nalika sometime ago the Bharata (a
Bengali periodical of Calcutta edited by Babu Dwijendra Nath Tagore) in a
paper on Hindu weapons of warfare from certain quotations from the
Ramayana and the Mahabharata, argued that the nalika must have been some
kind of musket vomiting bullets of iron in consequence of some kind of
explosive force. The Rishis discouraged use of nalika, declaring them to
be barbarous and fit only for kings that would come in the Kali age.
455. Padarakshan lit., those that protected the feet (for any warrior of
note). These always stood at the flanks and rear of the warrior they
protected. In the case of car-warriors these were called chakra-rakshas
(protectors of the wheels). So we have Parshni-rakshas and
Prishata-rakshas, &c.
456. In the first line of the 3rd verse, the Bengal reading is bhayam.
The true reading, however, is khayam.
457. In the second line of 8th, for the Bengal reading, vachaymasa
yodhanam, the Bombay reading is yachtacha Suyodhanam. This is better. The
Bengal reading has no meaning.
458. Literally, “when its impetuosity is stirred up by the wind.”
459. The Bengal reading, which I adopt is sardula iva vegavan. The Bombay
reading is sardula iva darpitas.
460. In the first line of 54, the Bombay reading pragrihya is better than
the Bengal reading visrijya.
461. Literally, hundred-slayers; supposed to be a kind of rockets.
462. Some of the Bengal texts, in the first line of the 6th, incorrectly
read sa-run for Sakram.
463. The Bengal reading atmana, the last word of the verse, seems to be a
mistake. The Bombay text gives the right word, which is aimanas
(genitive). Sarvatobhadra seems to have been a kind of square array in
which the troops faced all the points of the compass.
464. In the Bengal texts, savdas in the first line is vicious. The true
reading seems to be sahkhan, as in the Bombay edition. Then again in
Kunjaran (Bengal), the Bombay text reads Pushkaran which is
unquestionably correct.
465. The Bengal reading vanya-nagendra is better than the Bombay reading
gandha-nagendra.
466. In Hindu mythology, solar eclipses are caused by Rahu’s attempts at
swallowing the Sun.
467. Budha is Mercury, and Sukra is Venus.
468. Both the Bombay and the Bengal texts repeat Chamarais in the second
line of 24th. This is certainly erroneous. The Burdwan Pundits read it
tomarais. This is correct.
469. In the second line of 30th, the correct reading is Rathas (nom.
plural) and not Rathan. So in the first line of 31st, the word is
turangas (nom. plural) and not turangan.
470. Lit. “reached him with shafts etc.”
471. Both the Bengal and the Bombay printed texts are in fault regarding
the word Pandupurvaja. The Bombay text makes it a nom. plural. The Bengal
text makes it an accusative singular. There can be no doubt that the
Burdwan Pundits are right in taking it as a vocative.
472. That you know me to be invincible is a fortunate circumstance, for
if you had not known this, you would have fought on for days together and
thus caused a tremendous destruction of creatures. By your coming to
know, that destruction may be stopped.
473. The adjective Vahu in the first line of 32 qualifies rathinas in the
second line. The last of the verse is a nom. sing. and not a vocative.
474. The Bengal texts read mahasuram in the second line of the verse.
This seems to be vicious. A latter reading would be mahasuram (the great
Asura). The Bombay text reads rane suram. I adopt the last.
475. i.e. Thou art still a woman though the sex hath been changed.
476. Literally, “will not get or obtain you.”
477. There can be no doubt that (in the second line of 19 corresponding
with the first line of 19 of the Bombay text), Arjuni should be a
nominative, and not an accusative. The Bombay reading, therefore, is
vicious. The Burdwan Pundits also err in taking that word as occurring in
the accusative form.
478. I think Yatavrata had better be read Yatavratam. It would then mean
Bhishma.
479. Both the Bengal and the Bombay texts are confusing here. I follow
the text as settled by the Burdwan Pundits. If the erudition of the
Burdwan Pundits be rejected, 28 would read as, “Virata, at the head of
his forces, encountered Jayadratha supported by his own troops, and also
Vardhaskhemi’s heir, O Chastiser of foes.” This would be evidently wrong.
480. This Susarman was not the king of the Trigartas but another person
who was on the Pandava side.
481. Both the Bengal and the Bombay texts have Rathanika. The correct
reading as settled by the Burdwan Pundits, is Gajanika.
482. Both the Bengal and the Bombay texts read Arjunas in the second line
of 21. The Burdwan Pundits are for correcting it as Arjunam. I do not
think the correction happy.
483. In the second line of 35 for Satanika, the true reading, is
Sahanikan.
484. After the 60th verse, three lines occur in the Bombay edition as
follows,--“And many elephants, with standards on their backs, were seen
to fly away in all directions. And many Kshatriyas, O monarch, armed with
maces and darts and bows, were seen lying prostrate on the field.”
485. The Bengal texts read Evam etc.; the Bombay reading is samam, I
adopt the former reading. “Set their hearts upon the region of Brahma,”
i.e., fought on, resolved to win the highest heaven by bravery or death
in battle.
486. The Bengal reading of this verse is vicious. In the first line,
lokasya is incorrect and unmeaning, the correct word being vakyasa. In
the second line, again, for Prishtha-ascha samantatas, the correct
reading is Prisharaischa samantatas.
487. Brahma-danda literally means a Brahmana’s rod--bamboo-stick. In
consequence of the Brahmana’s ascetic power, this thin rod (symbolical of
the Brahmana’s power of chastisement) is infinitely more powerful than
even Indra’s bolt. The latter can strike only one, but the former can
smite whole countries, and entire races from generation to generation.
With only his Brahma-danda Vasishtha baffled all the mighty and celestial
weapons of Viswamitra vide, Ramayana, section 56, Valakanda.
488. Instead of “the Salwas, the Sayas, and the Trigartas,” the Bombay
text reads, “the Trigartas depending on (king) Salwa.” I have not,
however, met with any Trigartas under Salwa’s rule, that race having, at
this time, Susarman for their ruler.
489. Indraddhwaja was a pole, decked with banners, created in honour of
Indra. The festival attracted considerable crowds.
490. The second line of 114 in the Bengal text is vicious. I adopt the
Bombay reading, which is Kururajasya tarkitas. Literally rendered the
second line is “the destruction of the Kuru king was inferred.”
491. By bravery on the field of battle, which, according to the Hindu
scriptures, is always thus rewarded.
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 7
DRONA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2004. Proofed by John Bruno Hare, October
2004.
SECTION I
(Dronabhisheka Parva)
OM! HAVING BOWED down unto Narayan, and unto that most exalted of male
beings, viz., Nara, and unto the goddess Saraswati also, must the word
Jaya be uttered.
Janamejaya said, “Hearing that his sire Devavrata of unrivalled vigour
and sturdiness, and might, energy and prowess, had been slain by
Sikhandin, the prince of the Panchalas, what, indeed, O regenerate Rishi,
did the powerful king Dhritarashtra with eyes bathed in tears do? O
illustrious one, his son (Duryodhana) wished for sovereignty after
vanquishing those mighty bowmen, viz., the sons of Panda, through Bhishma
and Drona and other great car-warriors. Tell me, O thou that hast wealth
of asceticism, all that he, of Kuru’s race, did after that chief of all
bowmen had been slain.”
Vaisampayana said, “Hearing that his sire had been slain, king
Dhritarashtra of Kuru’s race filled with anxiety and grief, obtained no
peace of mind. And while he, of Kuru’s race, was thus continually
brooding over that sorrow, Gavalgana’s son of pure soul once more came to
him. Then, O monarch, Dhritarashtra, the son of Amvika, addressed
Sanjaya, who had that night come back from the camp to the city called
after the elephant. With a heart rendered exceedingly cheerless in
consequence of his having heard of Bhishma’s fall, and desirous of the
victory of his sons, he indulged in these lamentations in great distress.
“Dhritarashtra said, ‘After having wept for the high-souled Bhishma of
terrible prowess, what, O son, did the Kauravas, urged by fate, next do?
Indeed, when that high-souled and invincible hero was slain, what did the
Kauravas do, sunk as they were in an ocean of grief? Indeed, that
swelling and highly efficient host of the high-souled Pandavas, would, O
Sanjaya, excite the keenest fears of even the three worlds. Tell me,
therefore, O Sanjaya, what the (assembled) kings did after Devavrata,
that bull of Kuru’s race, had fallen.’
“Sanjaya said, ‘Listen, O king, with undivided attention, to me as I
recite what thy sons did after Devavrata had been killed in battle. When
Bhishma, O monarch, of prowess incapable of being baffled, was slain, thy
warriors as also the Pandavas both reflected by themselves (on the
situation). Reflecting on the duties of the Kshatriya order, they were
filled with wonder and joy; but acting according to those duties of their
own order, they all bowed to that high-souled warrior. Then those tigers
among men contrived for Bhishma of immeasurable prowess a bed with a
pillow made of straight shafts. And having made arrangements for
Bhishma’s protection, they addressed one another (in pleasant converse).
Then bidding Ganga’s son their farewell and walking round him, and
looking at one another with eyes red in anger, those Kshatriyas, urged by
fate, once more went out against one another for battle. Then by the
blare of trumpets and the beat of drums, the divisions of thy army as
also those of the foe, marched out. After the fall of Ganga’s son, O
king, when the best part of the day had passed away, yielding to the
influence of wrath, with hearts afflicted by fate, and disregarding the
words, worthy of acceptance, of the high-souled Bhishma, those foremost
ones of Bharata’s race went out with great speed, armed with weapons. In
consequence of thy folly and of thy son’s and of the slaughter of
Santanu’s son, the Kauravas with all the kings seemed to be summoned by
Death himself. The Kurus, deprived of Devavrata, were filled with great
anxiety, and resembled a herd of goats and sheep without a herdsman, in a
forest abounding with beasts of prey. Indeed, after the fall of that
foremost one of Bharata’s race, the Kuru host looked like the firmament
divested of stars, or like the sky without the atmosphere, or like the
earth with blasted crops, or like an oration disfigured by bad
grammar,[1] or like the Asura host of old after Vali had been smitten
down, or like a beautiful damsel deprived of husband,[2] or like a river
whose waters have been dried up, or like a roe deprived of her mate and
encompassed in the woods by wolves; or like a spacious mountain cave with
its lion killed by a Sarabha.[3] Indeed, O chief of the Bharatas, the
Bharata host, on the fall of Ganga’s son, became like a frail boat on the
bosom of the ocean, tossed by a tempest blowing from every side.
Exceedingly afflicted by the mighty and heroic Pandavas of sure aim, the
Kaurava host, with its steeds, car-warriors and elephants much troubled,
became exceedingly distressed, helpless, and panic-stricken. And the
frightened kings and the common soldiers, no longer relying upon one
another, of that army, deprived of Devavrata, seemed to sink into the
nethermost region of the world. Then the Kauravas remembered Karna, who
indeed, was equal to Devavrata himself. All hearts turned to that
foremost of all wielders of arms, that one resembling a guest resplendent
(with learning and ascetic austerities). And all hearts turned to him, as
the heart of a man in distress turneth to a friend capable of relieving
that distress. And, O Bharata, the kings then cried out saying, “Karna!
Karna! The son of Radha, our friend, the son of a Suta, that one who is
ever prepared to lay down his life in battle! Endued with great fame,
Karna, with his followers and friends, did not fight for these ten days.
O, summon him soon!” The mighty-armed hero, in the presence of all the
Kshatriyas, during the mention of valiant and mighty car-warriors, was by
Bhishma classed as an Ardha-ratha, although that bull among men is equal
to two Maharathas! Even thus was he classed during the counting of Rathas
and Atirathas, he that is the foremost (of all Rathas and Atirathas), he
that is respected by all heroes, he that would venture to fight even with
Yama, Kuvera, Varuna, and Indra. Through anger caused by this, O king, he
had said unto Ganga’s son these words: “As long as thou livest, O thou of
Kuru’s race, I will never fight! if thou, however, succeedest in slaying
the sons of Pandu in great battle, I shall, O Kaurava, with Duryodhana’s
permission, retire into the woods. If, on the other hand, thou, O
Bhishma, slain by the Pandavas, attainest to heaven, I shall then, on a
single car, slay all of them, whom thou regardest as great car-warriors.”
Having said this, mighty-armed Karna of great fame, with thy son’s
approval, did not fight for the first ten days. Bhishma, of great prowess
in battle and of immeasurable might, slew, O Bharata, a very large number
of warriors belonging to Yudhishthira’s army. When, however, that hero of
sure aim and great energy was slain, thy sons thought of Karna, like
persons desirous of crossing a river thinking of a boat. Thy warriors
and thy sons, together with all the kings, cried out, saying, Karna! And
they all said, “Even this is the time for the display of his prowess.”
Our hearts are turned to that Karna who derived his knowledge of weapons
from Jamadagni’s son, and whose prowess is incapable of being resisted!
He, indeed, O king, is competent to save us from great dangers, like
Govinda always saving the celestials from great dangers.’”
Vaisampayana continued, “Unto Sanjaya who was thus repeatedly applauding
Karna, Dhritarashtra sighing like a snake, said those words.”
“Dhritarashtra said, ‘[I understand] that the hearts of all of you are
turned towards Vikartana’s son Karna, and that all of you, saw that son
of Radha, that hero of the Suta caste, ever prepared to lay down his life
in battle. I hope that hero of prowess incapable of being baffled, did
not falsify the expectations of Duryodhana and his brothers, all of whom
were then afflicted with grief and fear, and desirous of being relieved
from their danger. When Bhishma, that refuge of Kauravas, was slain,
could Karna, that foremost of bowmen, succeed in filling up the gap
caused? Filling up that gap, could Karna fill the foe with fear? Could he
also crown with fruit the hopes, entertained by my sons, of victory?’”