"'Arjuna said, "What business brought thee here, O daughter (-in-law) of

Kuru's race, and what also is the cause of the arrival on the field of

battle of her who is the mother of the ruler of Manipura? Dost thou

entertain friendly motives towards this king, O daughter of a snake? O

thou of restless glances, dost thou wish good to me too? I hope, O thou

of ample hips, that neither I, nor this Vabhruvahana here, have, O

beautiful lady, done any injury to thee unconsciously? Has Chitrangada of

faultless limbs, descended from the race of Chitravahana, done thee any

wrong?" Unto him, the daughter of the prince of snakes answered

smilingly, "Thou hast not offended me, nor has Vabhruvahana done me any

wrong; nor this prince's mother who is always obedient to me as a

hand-maid. Listen, how all this has been brought about by me. Thou

shouldst not be angry with me. Indeed, I seek to gratify thee by bending

my head in reverence. O thou of Kuru's race, all this has been done by me

for thy good, O puissant one. O mighty-armed Dhananjaya, hear all that I

have done. In the great battle of the Bharata princes, thou hadst slain

the royal son of Santanu by unrighteous ways. What I have done has

expiated thy sin. Thou didst not overthrow Bhishma while battling with

thee. He was engaged with Sikhandin. Relying on him as thy help, thou

didst compass the overthrow of Santanu's son. If thou hadst died without

having expiated thy sin, thou wouldst then have fallen without doubt into

Hell in consequence of that sinful act of thine. Even this which thou

hast got from thy son is the expiation of that sin. Formerly, O ruler of

Earth, I heard this said by the Vasus while they were in the company of

Ganga, O thou of great intelligence. After the fall of Santanu's son,

those deities, viz., the Vasus, coming to the banks of Ganga, bathed in

her waters, and calling the goddess of that stream, they uttered these

terrible words having the sanction of Bhagirathi herself,

viz.,--'Santanu's son Bhishma has been slain by Dhananjaya. Verily, O

goddess, Bhishma then was engaged with another, and had ceased to fight.

For this fault we shall today denounce a curse on Dhananjaya.'--To this,

the goddess Ganga readily assented, saying,--'Be it so!'--Hearing these

words I became very much afflicted and penetrating into the nether

regions represented everything to my sire. Informed of what had happened,

my sire became plunged in grief. Repairing to the Vasus, he solicited

them for thy sake, repeatedly gratifying them by every means in his

power. They then said unto him, 'Dhananjaya has a highly blessed son who,

endued with youth, is the ruler of Manipura. He will, standing on the

field of battle, cast Dhananjaya down on the Earth. When this will

happen, O prince of snakes, Arjuna will be freed from our curse. Do thou

go back.'--Thus addressed by the Vasus, he came back and informed me of

what had happened. Having learnt all this, O hero, I have freed thee from

the curse of the Vasus even in this way. The chief of the deities himself

is incapable of vanquishing thee in battle. The son is one's own self. It

is for this that thou hast been vanquished by him. I cannot be held, O

puissant one, to have committed any fault. How, indeed, wouldst thou hold

me censurable?"--Thus addressed (by Ulupi), Vijaya became cheerful of

heart and said unto her, "All this that thou hast done, O goddess, is

highly agreeable to me." After this, Jaya addressed his son, the ruler of

Manipura, and said unto him in the hearing of Chitrangada, the daughter

(-in-law) of Kuru's house, "the Horse-sacrifice of Yudhishthira will take

place on the day of full moon in the coming month of Chaitra. Come there,

O king, with thy mother and thy counsellors and officers." Thus addressed

by Partha, king Vabhruvahana of great intelligence, with tearful eyes,

said these words to his sire, "O thou that art conversant with every

duty, I shall certainly repair, at thy command, to the great

Horse-sacrifice, and take upon myself the task of distributing food among

the regenerate ones. For, however, showing thy grace towards me, thou

enter thy own city with thy two wives. Let no scruple be thine as

regards this, O thou that art fully acquainted with every duty. O lord,

having lived for one night in thy own mansion in happiness, thou mayst

then follow the steed, O foremost of victorious warriors." The

ape-bannered son of Kunti, thus addressed by his son, answered the child

of Chitrangada, saying "Thou knowest, O mighty-armed one, what vow I am

observing. O thou of large eyes, till the termination of this my vow, I

cannot enter thy city. O foremost of men, this sacrificial horse wanders

at will. (I have to follow it always.) Blessings on thee! I must go away.

Place I have none wherein to rest for even a short while." The son of the

chastiser of Paka then, duly worshipped by his son and obtaining the

permission of his two wives, left the spot and proceeded on his way.'"

SECTION LXXXII

"Vaisampayana said, 'The (sacrificial) steed, having wandered over the

whole Earth bounded by the ocean, then ceased and turned his face towards

the city called after the elephant. Following as he did that horse, the

diadem-decked Arjuna also turned his face towards the Kuru capital.

Wandering at his will, the steed then came to the city of Rajagriha.

Beholding him arrived within his dominion, O monarch, the heroic son of

Sahadeva, observant of Kshatriya duties, challenged him to battle. Coming

out of his city, Meghasandhi, mounted on his car and equipt with bow and

arrows and leathern fence, rushed towards Dhananjaya who was on foot.

Possessed of great energy, Meghasandhi approaching Dhananjaya, O king,

said these words from a spirit of childishness and without any skill.

"This steed of thine, O Bharata, seems to move about, protected by women

only. I shall take away the horse. Do thou strive to free him. Although

my sires did not teach thee in battle, I, however, shall do the duties of

hospitality to you. Do thou strike me, for I shall strike thee." Thus

addressed, the son of Pandu, smiling the while, answered him, saying, "To

resist him who obstructs me is the vow cast on me by my eldest brother.

Without doubt, O king, this is known to thee. Do thou strike me to the

best of thy power. I have no anger." Thus addressed, the ruler of Magadha

first struck the son of Pandu, showering his arrows on him like the

thousand-eyed Indra showering heavy downpour of rain. Then, O chief of

Bharata's race, the heroic wielder of Gandiva, with shafts sped from his

excellent bow, baffled all the arrows shot carefully at him by his

antagonist. Having thus baffled that cloud of arrows, the ape-bannered

hero sped a number of blazing arrows at his foe that resembled snakes

with fiery mouths. These arrows he shot at his flag and flag-staff and

car and poles and yoke and the horses, sparing the body of his foe and

his car-driver. Though Partha who was capable of shooting the bow with

the left hand (as well as with the right) spared the body of the prince

of Magadha, yet the latter thinking that his body was protected by his

own prowess, shot many arrows at Partha. The wielder of Gandiva, deeply

struck by the prince of Magadha, shone like a flowering Palasa (Butea

frondosa) in the season of spring. Arjuna had no desire of slaying the

prince of Magadha. It was for this that, having struck the son of Pandu,

he succeeded in remaining before that foremost of heroes. Then

Dhananjaya, becoming angry, drew his bow with great force, and slew his

antagonist's steeds and then struck off the head of his car-driver. With

a razor-headed shaft he then cut off Meghasandhi's large and beautiful

bow, and then his leathern fence. Then cutting off his flag and

flag-staff, he caused it to fall down. The prince of Magadha, exceedingly

afflicted, and deprived of his steeds and bow and driver, took up a mace

and rushed with great speed at the son of Kunti. Arjuna then with many

shafts of his equipt with vulturine feathers cut off into fragments, that

mace of his advancing foe which was adorned with bright gold. Thus cut

off into fragments, that mace with its begemmed bonds and knots all

severed, fell on the Earth like a she-snake helplessly hurled down by

somebody. When his foe became deprived of his car, his bow, and his mace,

that foremost of warriors, viz., the intelligent Arjuna, did not wish to

strike him. The ape-bannered hero then, comforting his cheerless foe who

had been observant of Kshatriya duties, said unto him these words, "O

son, thou hast sufficiently displayed thy adherence to Kshatriya duties.

Go now. Great have been the feats, O king, which thou hast accomplished

in battle although thou art very young in years. The command I received

from Yudhishthira was that kings who oppose me should not be slain. It is

for this thou livest yet, O monarch, although thou hast offended me in

battle." Thus addressed, the ruler of Magadha considered himself

vanquished and spared. Thinking then that it was his duty to do so, he

approached Arjuna and joining his hands in reverence worshipped him. And

he said, "Vanquished have I been by thee. Blessed be thou, I do not

venture to continue the battle. Tell me what I am to do now for thee.

Regard thy behest as already accomplished." Comforting him again, Arjuna

once more said unto him, "Thou shouldst repair to the Horse-sacrifice of

our king which takes place at the coming full moon of Chaitra." Thus

addressed by him, the son of Sahadeva said, "So be it,"--and then duly

worshipped that horse as also Phalguna, that foremost of warriors. The

sacrificial horse then, equipt with beautiful manes, proceeded at his

will along the sea-coast, repairing to the countries of the Bangas, the

Pundras, and the Kosalas. In those realms Dhananjaya, with his bow

Gandiva, O king, vanquished innumerable Mlechccha armies one after

another.'"

SECTION LXXXIII

"Vaisampayana said, 'Worshipped by the ruler of Magadha, Pandu's son

having white steeds yoked unto his car, proceeded along the south,

following the (sacrificial) steed. Turning round in course of his

wanderings at will, the mighty steed came upon the beautiful city of the

Chedis called after the oyster.[199] Sarabha, the son of Sisupala, endued

with great strength, first encountered Arjuna in battle and then

worshipped him with due honours. Worshipped by him, O king, that best of

steeds then proceeded to the realms of the Kasis, the Angas, the Kosalas,

the Kiratas, and the Tanganas. Receiving due honours in all those realms,

Dhananjaya turned his course. Indeed, the son of Kunti then proceeded to

the country of the Dasarnas. The ruler of that people was Chitrangada who

was endued with great strength and was a crusher of foes. Between him and

Vijaya occurred a battle exceedingly terrible. Bringing him under his

sway the diadem-decked Arjuna, that foremost of men, proceeded to the

dominions of the Nishada king, viz., the son of Ekalavya. The son of

Ekalavya received Arjuna in battle. The encounter that took place between

the Kuru hero and the Nishadas was so furious as to make the hair stand

on end. Unvanquished in battle, the valiant son of Kunti defeated the

Nishada king who proved an obstacle to the sacrifice. Having subjugated

the son of Ekalavya, O king, the son of Indra, duly worshipped by the

Nishadas, then proceeded towards the southern ocean. In those regions

battle took place between the diadem-decked hero and the Dravidas and

Andhras and the fierce Mahishakas and the hillmen of Kolwa. Subjugating

those tribes without having to accomplish any fierce feats, Arjuna

proceeded to the country of the Surashtras, his footsteps guided by the

horse. Arrived at Gokarna, he repaired thence to Prabhasa. Next he

proceeded to the beautiful city of Dwaravati protected by the heroes of

the Vrishni race. When the beautiful sacrificial horse of the Kuru king

reached Dwaravati, the Yadava youths, used force against that foremost of

steeds. King Ugrasena, however, soon went out and forbade those youths

from doing what they meditated. Then the ruler of the Vrishnis and the

Andhakas, issuing out of his palace, with Vasudeva, the maternal uncle of

Arjuna, in his company, cheerfully met the Kuru hero and received him

with due rites. The two elderly chiefs honoured Arjuna duly. Obtaining

their permission, the Kuru prince then proceeded to where the horse he

followed, led him. The sacrificial steed then proceeded along the coast

of the western ocean and at last reached the country of the five waters

which swelled with population and prosperity. Thence, O king, the steed

proceeded to the country of Gandharas. Arrived there, it wandered at

will, followed by the son of Kunti. Then occurred a fierce battle between

the diadem-decked hero and the ruler of Gandharas, viz., the son of

Sakuni, who had a bitter remembrance of the grudge his sire bore to the

Pandavas.'"

SECTION LXXXIV

"Vaisampayana said, 'The heroic son of Sakuni, who was a mighty

car-warrior among the Gandharas, accompanied by a large force, proceeded

against the Kuru hero of curly hair.[200] That force was properly equipt

with elephants and horses and cars, and was adorned with many flags and

banners. Unable to bear and, therefore, burning to avenge, the slaughter

of their king Sakuni, those warriors, armed with bows, rushed together at

Partha. The unvanquished Vibhatsu of righteous soul addressed them

peacefully, but they were unwilling to accept the beneficial words of

Yudhishthira (through Arjuna). Though forbidden by Partha with sweet

words, they still gave themselves up to wrath and surrounded the

sacrificial steed. At this, the son of Pandu became filled with wrath.

Then Arjuna, carelessly shooting from Gandiva many shafts with razor-like

heads that blazed with splendour, cut off the heads of many Gandhara

warriors. While thus slaughtered by Partha, the Gandharas, O king,

exceedingly afflicted, set free the horse, moved by fear and desisted

from battle. Resisted, however, by those Gandhara combatants who still

surrounded him on every side, the son of Pandu, possessed of great

energy, felled the heads of many, previously naming those whom he thus

despatched. When the Gandhara warriors were thus being slain all around

him in battle, the royal son of Sakuni came forward to resist the son of

Pandu. Unto the Gandhara king who was fighting with him, impelled by

Kshatriya duty, Arjuna said, "I do not intend to slay the kings who fight

with me, in consequence of the commands of Yudhishthira. Cease, O hero,

to fight with me. Do not court defeat." Thus addressed the son of Sakuni,

stupefied by folly, disregarded that advice and covered with many swift

arrows the Kuru hero who resembled Sakra himself in the feats he

accomplished in battle. Then Partha, with a crescent-shaped arrow, cut

off the head-gear of his foe. Of immeasurable soul, he also caused that

head-gear to be borne along a great distance like the head of Jayadratha

(after he had cut it off in the battle of Kurukshetra). Beholding this

feat, all the Gandhara warriors became filled with wonder. That Arjuna

voluntarily spared their king was well understood by them. The prince of

the Gandharas then began to fly away from the field, accompanied by all

his warriors who resembled a flock of frightened deer. The Gandharas,

through fear, lost their senses and wandered over the field, unable to

escape. Arjuna, with his broad-headed shafts, cut off the heads of many.

Many there were who lost their arms in consequence of Arjuna's arrows,

but so stupefied were they with fear that they were not aware of the loss

of that limb. Verily, the Gandhara army was exceedingly afflicted with

those large shafts which Partha sped from Gandiva. That army, which then

consisted of frightened men and elephants and horses, which lost many

warriors and animals, and which had been reduced to a rabble and put to

rout, began to wander and wheel about the field repeatedly. Among those

foes who were thus being slaughtered none could be seen standing in front

of the Kuru hero famed for foremost of feats. No one could be seen who

was able to bear the prowess of Dhananjaya. Then the mother of the ruler

of the Gandharas, filled with fear, and with all the aged ministers of

state, came out of her city, bearing an excellent Arghya for Arjuna. She

forbade her brave son of steady heart from fighting any longer, and

gratified Jishnu who was never fatigued with toil. The puissant Vibhatsu

worshipped her and became inclined to show kindness towards the

Gandharas. Comforting the son of Sakuni, he said, "Thou hast not, O

mighty-armed hero, done what is agreeable to me by setting thy heart upon

these measures of hostility. O slayer of heroes, thou art my brother, O

sinless one.[201] Recollecting my mother Gandhari, and for the sake of

Dhritarashtra also, I have not taken thy life. It is for this, O king,

that thou livest still. Many of thy followers, however, have been slain

by me. Let not such a thing happen again. Let hostilities cease. Let not

thy understanding again go astray. Thou shouldst go to the

Horse-sacrifice of our king which comes off on the day of full moon of

the month of Chaitra."'"

SECTION LXXXV

"Vaisampayana said, 'Having said these words, Partha set out, following

the horse which wandered at its will. The sacrificial steed then turned

towards the road that led to the city called after the elephant.

Yudhishthira heard from his intelligence-bearers that the steed had

turned back. And hearing also that Arjuna was hale and hearty, he became

filled with joy.[202] Hearing also the feats, accomplished by Vijaya in

the country of the Gandharas as also in another realms, the king became

exceedingly glad. Meanwhile, king Yudhishthira the just, seeing that the

twelfth day of the lighted fortnight in the month of Magha had come, and

noticing also that the constellation was favourable, summoned all his

brothers, viz., Bhima and Nakula and Sahadeva. Endued with great energy,

the king, O thou of Kuru's race, that foremost of all persons conversant

with duties, said these words in proper time. Indeed, that foremost of

all speakers, addressing Bhima, the first of all smiters, said;--"Thy

younger brother (Arjuna), O Bhimasena, is coming back with the horse. I

have learnt this from those men who had followed Arjuna. The time (for

the sacrifice) is come. The sacrificial horse is near. The day of full

moon of the month of Magha is at hand. The month is about to expire, O

Vrikodara. Let, therefore, learned Brahmanas conversant with the Vedas

look for a sacrificial spot for the successful accomplishment of the

Horse-sacrifice." Thus addressed, Bhima obeyed the royal behest. He

became very glad upon hearing that Arjuna of curly hair was about to come

back. Then Bhima went out with a number of men well conversant with the

rules of laying out sacrificial grounds and constructing buildings. And

he took with him many Brahmanas well-versed in all the rites of

sacrifices. Bhima selected a beautiful spot and caused it to be duly

measured out for laying the sacrificial compound. Numerous houses and

mansions were constructed on it and high and broad roads also were laid

out. Soon enough the Kaurava hero caused that ground to teem with

hundreds of excellent mansions. The surface was levelled and made smooth

with jewels and gems, and adorned with diverse structures made of gold.

Columns were raised, ornamented with bright gold, and high and wide

triumphal arches also were constructed on that sacrificial compound. All

these were made of pure gold. The righteous-souled prince also caused

apartments to be duly constructed for the accommodation of ladies and of

the numerous kings who, hailing from many realms, were expected to grace

the sacrifice with their presence. The son of Kunti also caused many

mansions to be duly erected for Brahmanas who were expected to come from

diverse realms. Then the mighty-armed Bhimasena, at the command of the

king, sent out messengers to the great kings of the Earth. Those best of

kings, came to the Horse-sacrifice of the Kuru monarch for doing what was

agreeable to him. And they brought many gems with them and many female

slaves and horses and weapons. The sounds that arose from those

high-souled kings who resided within those pavilions touched the very

heavens and resembled the noise made by the roaring ocean. King

Yudhishthira, the delighter of the Kurus, assigned unto the monarchs who

thus came to his sacrifice diverse kinds of food and drink, and beds also

of celestial beauty. The chief of the Bharatas, viz., king Yudhishthira

the just, assigned several stables well filled with different kinds of

corn and sugarcane and milk to the animals (that came with the guests).

To that great sacrifice of king Yudhishthira the just who was possessed

of high intelligence, there also came a large number of Munis all of whom

were utterers of Brahman. Indeed, O lord of Earth, all the foremost ones

among the regenerate class that were then alive, came to that sacrifice,

accompanied by their disciples. The Kuru king received them all. King

Yudhishthira of mighty energy, casting off all pride, himself followed

all his guests to the pavilions that had been assigned for their

residence. Then all the mechanics and engineers, having completed the

arrangements of the sacrifice informed king Yudhishthira of it. Hearing

that everything was ready, king Yudhishthira the just, full of alertness

and attention, became highly glad along with his brothers all of whom

honoured him duly.'

"Vaisampayana continued, 'When the great sacrifice of Yudhishthira

commenced, many eloquent dialecticians started diverse propositions and

disputed thereon, desirous of vanquishing one another.[203] The (invited)

kings beheld the excellent preparations of that sacrifice, resembling

those of the chief himself of the deities, made, O Bharata, by Bhimasena.

They beheld many triumphal arches made of gold, and many beds and seats

and other articles of enjoyment and luxury, and crowds of men collected

at different spots. There were also many jars and vessels and cauldrons

and jugs and lids and covers. The invited kings saw nothing there that

was not made of gold. Many sacrificial stakes also were set up, made,

according to the directions of the scriptures of wood, and adorned with

gold. Endued with great effulgence, these were duly planted and dedicated

(with scriptural Mantras). The king saw all animals, again, which belong

to land and all those which belong to water, collected there on the

occasion. And they also beheld many kine and many buffaloes and many old

women, and many aquatic animals, many beasts of prey and many species of

birds, and many specimens of viviparous and oviparous creatures, and many

that are filth-born, and many belonging to the vegetable kingdom, and

many animals and plants that live or grow on mountains. Beholding the

sacrificial compound thus adorned with animals and kine and corn, the

invited kings became filled with wonder. Large heaps of costly

sweet-meats were kept ready for both the Brahmanas and the Vaisyas. And

when the feeding was over of a hundred thousand Brahmanas, drums and

cymbals were beat. And so large was the number fed that the sounds of

drums and cymbals were repeatedly heard, indeed, from day to day those

sounds continued. Thus was performed that sacrifice of king Yudhishthira

of great intelligence. Many hills of food, O king, were dedicated on the

occasion. Many large tanks were seen of curds and many lakes of ghee. In

that great sacrifice, O monarch, was seen the entire population of

Jamvudwipa, with all its realms and provinces, collected together.

Thousands of nations and races were there. A large number of men, O chief

of Bharata's race, adorned with garlands and wearing bright ear-rings

made of gold, taking innumerable vessels in their hands, distributed the

food unto the regenerate classes by hundreds and thousands. The

attendants of the Pandavas gave away unto the Brahmanas diverse kinds of

food and drink which were, besides, so costly as to be worthy of being

eaten and drunk by kings themselves.'"

SECTION LXXXVI

"Vaisampayana said, 'Beholding those kings--lords of Earth--all

conversant with the Vedas, arrive, king Yudhishthira, addressing

Bhimasena, said,--"O chief of men, let proper honours be paid to these

kings who have come (to my sacrifice), for these foremost of men are all

worthy of the highest honours." Thus addressed by king Yudhishthira of

great fame Pandu's son Bhimasena of mighty energy did as he was enjoined,

assisted by the twins. The foremost of all men, viz., Govinda, came

there, accompanied by the Vrishnis, and with Valadeva in the van. He was

accompanied by Yuyudhana and Pradyumna and Gada, and Nisatha and Samvo

and Kritavarman. The mighty car-warrior Bhima offered them the most

reverential worship. Those princes then entered the palaces, adorned with

gems, that were assigned to them. At the end of a conversation he had

with Yudhishthira, the slayer of Madhu referred to Arjuna who had been

emaciated in consequence of many fights. The son of Kunti repeatedly

asked Krishna, that chastiser of foes, about Arjuna. Unto Dharma's son,

the lord of all the universe began to speak about Jishnu, the son of

Sakra. "O king, a confidential agent of mine residing in Dwaraka came to

me. He had seen Arjuna, that foremost of Pandu's sons. Indeed, the latter

has been very much emaciated with the fatigue of many battles. O puissant

monarch, that agent of mine informed me that the mighty-armed hero is

very near to us. Do thou set thyself to accomplish thy Horse-sacrifice."

Thus addressed, king Yudhishthira the just, said unto him,--"By good

luck, O Madhava, Arjuna comes back safely. I desire to ascertain from

thee, O delighter of the Yadavas, what has been said in this matter by

that mightiest of heroes among the sons of Pandu." Thus addressed by king

Yudhishthira the just, the lord of the Vrishnis and the Andhakas, that

foremost of eloquent men, said these words unto that monarch of righteous

soul,--"My agent, recollecting the words of Partha, reported them thus to

me, O great king,--'Yudhishthira, O Krishna, should be told these words of

mine when the time comes. O chief of the Kauravas, many kings will come

(to thy sacrifice). When they arrive, high honours should be paid unto

them. This would, indeed, be worthy for us. O giver of honours, the king

should further be informed at my request that he should do what is

necessary for preventing a carnage similar to what took place at the time

of presenting the Arghya (on the occasion of the Rajasuya-sacrifice). Let

Krishna also approve of this. Let not, O king, through the ill-feeling of

kings, the people be slaughtered.' My man further reported, O king, these

words of Dhananjaya. Listen as I repeat them, 'O monarch, the ruler of

Manipura, my dear son Vabhruvahana, will come at the sacrifice. Do thou

honour him duly for my sake, O puissant one. He is always attached and

deeply devoted to me.'"--Hearing these words, king Yudhishthira the just,

approved of them and said as follows.'"

SECTION LXXXVII

"'Yudhishthira said, "I have heard, O Krishna, thy agreeable words. They

are such as deserve to be spoken by thee. Gladsome and sweet as nectar

are they, indeed, they fill my heart with great pleasure, O puissant one.

O Hrishikesa, I have heard that innumerable have been the battles which

Vijaya has fought with the kings of the Earth. For what reason is Partha

always dissociated from ease and comfort? Vijaya is exceedingly

intelligent. This, therefore, pains my heart very much. I always, O

Janarddana, think, when I am withdrawn from business, of Kunti's son

Jishnu. The lot of that delighter of the Pandus is exceedingly miserable.

His body has every auspicious mark. What, however, O Krishna, is that

sign in his excellent body in consequence of which he has always to

endure misery and discomfort? That son of Kunti has to bear an

exceedingly large share of unhappiness. I do not see any censurable

indication in his body. It behoves thee to explain the cause to me if I

deserve to hear it." Thus addressed, Hrishikesa, that enhancer of the

glory of the Bhoja princes, having reflected for a long time, answered as

follows--"I do not see any censurable feature in this prince, except that

the cheek bones of this lion among men are a little too high. It is in

consequence of this that that foremost of men has always to be on the

road. I really do not see anything else in consequence of which he could

be made so unhappy." Thus answered by Krishna of great intelligence, that

foremost of men, viz., king Yudhishthira, said unto the chief of the

Vrishnis that it was even so. The princess Draupadi, however, looked

angrily and askance at Krishna, (for she could not bear the ascription of

any fault to Arjuna). The slayer of Kesi, viz., Hrishikesa, approved of

that indication of love (for his friend) which the princess of Panchala,

who also was his friend, displayed.[204] Bhimasena and the other Kurus,

including the sacrificial priests, who heard of the agreeable triumphs of

Arjuna in course of his following the horse, became highly gratified.

While they were still engaged in discoursing on Arjuna, an envoy came

from that high-souled hero bearing a message from him. Repairing to the

presence of the Kuru king, the intelligent envoy bowed his head in

reverence and informed him of the arrival of that foremost of men, viz.,

Phalguna. On receipt of this intelligence, tears of joy covered the

king's eyes. Large gifts were made to the messenger for the very

agreeable tidings he had brought. On the second day from that date, a

loud din was heard when that foremost of men, that chief of the Kurus,

came. The dust raised by the hoofs of that horse as it walked in close

adjacence to Arjuna, looked as beautiful as that raised by the celestial

steed Uchchaisravas. And as Arjuna advanced he heard many gladdening

words uttered by the citizens. "By good luck, O Partha, thou art out of

danger. Praise to you and king Yudhishthira! Who else than Arjuna could

come back after having caused the horse to wander over the whole Earth

and after having vanquished all the kings in battle? We have not heard of

such a feat having been achieved by even Sagara and other high-souled

kings of antiquity. Future kings also will never be able to accomplish so

difficult a feat, O foremost one of Kuru's race, as this which thou hast

achieved." Listening to such words, agreeable to the ear, of the

citizens, the righteous-souled Phalguna entered the sacrificial compound.

Then king Yudhishthira with all his ministers, and Krishna, the delighter

of the Yadus, placing Dhritarashtra in their van, went out for receiving

Dhananjaya. Saluting the feet of his sire (Dhritarashtra), and then of

king Yudhishthira the just of great wisdom, and then worshipping Bhima

and others, he embraced Kesava. Worshipped by them all and worshipping

them in return according to due rites, the mighty-armed hero, accompanied

by those princes, took rest like a ship-wrecked man tossed on the waves

resting on reaching the shore. Meanwhile king Vabhruvahan of great

wisdom, accompanied by his mothers (Chitrangada and Ulupi), came to the

Kuru capital. The mighty-armed prince duly saluted all his seniors of

Kuru's race and the other kings present there, and was honoured by them

all in return. He then entered the excellent abode of his grand-mother

Kunti.'"

SECTION LXXXVIII

"Vaisampayana said, 'Entering the palace of the Pandavas the mighty-armed

prince saluted his grand-mother in soothing and sweet accents. Then queen

Chitrangada, and (Ulupi) the daughter of (the snake) Kauravya, together

approached Partha and Krishna with humility. They then met Subhadra and

the other ladies of the Kuru race with due formalities. Kunti gave them

many gems and costly things. Draupadi and Subhadra and the other ladies

of Kuru's race all made presents to them. The two ladies took up their

residence there, using costly beds and seats, treated with affection and

respect by Kunti herself from desire of doing what was agreeable to

Partha. King Vabhruvahana of great energy, duly honoured (by Kunti), then

met Dhritarashtra according to due rites. Repairing then to king

Yudhishthira and Bhima and the other Pandavas, the mighty prince of

Manipura saluted them all with humility. They all embraced him with great

affection and honoured him duly. And those mighty car-warriors highly

gratified with him, made large gifts of wealth unto him. The king of

Manipura then humbly approached Krishna, that hero armed with the discus

and the mace, like a second Pradyumna approaching his sire. Krishna gave

unto the king a very costly and excellent car adorned with gold and unto

which were yoked excellent steeds. Then king Yudhishthira the just, and

Bhima, and Phalguna, and the twins, each separately honoured him and made

costly presents unto him. On the third day, the sage Vyasa, the son of

Satyavati, that foremost of eloquent men, approaching Yudhishthira

said,--"From this day, O son of Kunti, do thou begin thy sacrifice. The

time for it has come. The moment for commencing the rite is at hand. The

priests are urging thee. Let the sacrifice be performed in such a way

that no limb may become defective. In consequence of the very large

quantity of gold that is required for this sacrifice, it has come to be

called the sacrifice of profuse gold. Do thou also, O great king, make

the Dakshina of this sacrifice three times of what is enjoined. Let the

merit of thy sacrifice increase threefold. The Brahmanas are competent

for the purpose.[205] Attaining to the merits then of three

Horse-sacrifices, each with profuse presents, thou shalt be freed, O

king, from the sin of having slain thy kinsmen. The bath that one

performs upon completion of the Horse-sacrifice, O monarch, is highly

cleansing and productive of the highest merit. That merit will be thine,

O king of Kuru's race." Thus addressed by Vyasa of immeasurable

intelligence, the righteous-souled Yudhishthira of great energy underwent

the Diksha for performance of the Horse-sacrifice.[206] The mighty-armed

monarch then performed the great Horse-sacrifice characterised by gifts

of food and presents in profusion and capable of fructifying every wish

and producing every merit. The priests, well conversant with the Vedas,

did every rite duly, moving about in all directions. They were all

well-trained, and possessed of omniscience. In nothing was there a

swerving from the ordinances and nothing was done improperly. Those

foremost of regenerate persons followed the procedure as laid down (in

the scriptures) and as it should be followed in those points about which

no directions are given.[207] Those best of regenerate ones, having first

performed the rite called Pravargya, otherwise called Dharma, then duly

went through the rite of Abhishava, O king.[208] Those foremost of

Soma-drinkers, O monarch, extracting the juice of the Soma, then

performed the Savana rite following the injunctions of the scriptures.

Among those that came to that sacrifice none could be seen who was

cheerless, none who was poor, none who was hungry, none who was plunged

into grief, and none that seemed to be vulgar. Bhimasena of mighty energy

at the command of the king, caused food to be ceaselessly distributed

among those that desired to eat. Following the injunctions of the

scriptures, priests, well-versed in sacrificial rites of every kind,

performed every day all the acts necessary to complete the great

sacrifice. Amongst the Sadasayas of king Yudhishthira of great

intelligence there was none who was not well conversant with the six

branches of (Vedic) learning. There was none among them that was not an

observer of vows, none that was not an Upadhyaya, none that was not well

versed in dialectical disputations. When the time came for erecting the

sacrificial stake, O chief of Bharata's race, six stakes were set up that

were made of Vilwa,[209] six that were made of Khadira, and six that were

made of Saravarnin. Two stakes were set up by the priests that were made

of Devadaru in that sacrifice of the Kuru king, and one that was made of

Sleshmataka. At the command of the king, Bhima caused some other stakes

to be set up, for the sake of beauty only, that were made of gold.

Adorned with fine cloths supplied by the royal sage, those stakes shone

there like Indra and the deities with the seven celestial Rishis standing

around them in Heaven. A number of golden bricks were made for

constructing therewith a Chayana. The Chayana made resembled in beauty

that which had been made for Daksha, the lord of creatures (on the

occasion of his great sacrifice). The Chayana measured eight and ten

cubits and four stories or lairs. A golden bird, of the shape of Garuda,

was then made, having three angles.[210] Following the injunctions of the

scriptures, the priests possessed of great learning then duly tied to the

stakes both animals and birds, assigning each to its particular

deity.[211] Bulls, possessed of such qualifications as are mentioned in

the scriptures, and aquatic animals were properly tied to the stakes

after the rites relating to the sacrificial fire had been performed. In

that sacrifice of the high-souled son of Kunti, three hundred animals

were tied to the stakes set up, including that foremost of steeds. That

sacrifice looked exceedingly beautiful as if adorned with the celestial

Rishis, with the Gandharvas singing in chorus and the diverse tribes of

Apsaras dancing in merriment. It teemed, besides, with Kimpurushas and

was adorned with Kinnaras. All around it were abodes of Brahmanas crowned

with ascetic success. There were daily seen the disciples of Vyasa, those

foremost of regenerate ones, who are compilers of all branches of

learning, and well conversant with sacrificial rites. There was Narada,

and there was Tumvuru of great splendour. There were Viswavasu and

Chitrasena and others, all of whom were proficient in music. At intervals

of the sacrificial rites, those Gandharvas, skilled in music and well

versed in dancing, used to gladden the Brahmanas who were engaged in the

sacrifice.'"

SECTION LXXXIX

"Vaisampayana said, 'Having cooked, according to due rites, the other

excellent animals that were sacrificed, the priests then sacrificed,

agreeably to the injunctions of the scriptures, that steed (which had

wandered over the whole world). After cutting that horse into pieces,

conformably to scriptural directions, they caused Draupadi of great

intelligence, who was possessed of the three requisites of mantras,

things, and devotion, to sit near the divided animal. The Brahmanas then

with cool minds, taking up the marrow of that steed, cooked it duly, O

chief of Bharata's race. King Yudhishthira the just, with all his younger

brothers, then smelled, agreeably to the scriptures, the smoke, capable

of cleansing one from every sin, of the marrow that was thus cooked. The

remaining limbs, O king, of that horse, were poured into the fire by the

sixteen sacrificial priests possessed of great wisdom. Having thus

completed the sacrifice of that monarch, who was endued with the energy

of Sakra himself, the illustrious Vyasa with his disciples eulogised the

king greatly. Then Yudhishthira gave away unto the Brahmanas a thousand

crores of golden nishkas, and unto Vyasa he gave away the whole Earth.

Satyavati's son Vyasa, having accepted the Earth, addressed that foremost

one of Bharata's race, viz., king Yudhishthira the just, and said, "O

best of kings, the Earth which thou hast given me I return unto thee. Do

thou give me the purchasing value, for Brahmanas are desirous of wealth

(and have no use with the Earth)." The high-souled Yudhishthira of great

intelligence staying with his brothers in the midst of the kings invited

to his sacrifice, said unto those Brahmanas, "The Dakshina ordained in

the scriptures for the great Horse-sacrifice is the Earth. Hence, I have

given away unto the sacrificial priests the Earth conquered by Arjuna. Ye

foremost of Brahmanas, I shall enter the woods. Do ye divide the Earth

among yourselves. Indeed, do you divide the Earth into four parts

according to what is done in the Chaturhotra sacrifice. Ye best of

regenerate ones I do not desire to appropriate what now belongs to the

Brahmanas. Even this, ye learned Brahmanas, has been the intention always

cherished by myself and my brothers." When the king said these words, his

brothers and Draupadi also said, "Yes, it is even so." Great was the

sensation created by this announcement. Then, O Bharata, an invisible

voice was heard in the welkin, saying,--"Excellent, Excellent!" The

murmurs also of crowds of Brahmanas as they spoke arose. The Island-born

Krishna, highly applauding him, once more addressed Yudhishthira, in the

presence of the Brahmanas, saying, "The Earth has been given by thee to

me. I, however, give her back to thee. Do thou give unto these Brahmanas

gold. Let the Earth be thine." Then Vasudeva, addressing king

Yudhishthira the just, said, "It behoveth thee to do as thou art bid by

the illustrious Vyasa." Thus addressed, the foremost one of Kuru's race,

along with all his brothers, became glad of soul, and gave away millions

of golden coins, in fact, trebling the Dakshina ordained for the

Horse-sacrifice. No other king will be able to accomplish what the Kuru

king accomplished on that occasion after the manner of Marutta. Accepting

that wealth, the Island-born sage, Krishna, of great learning, gave it

unto the sacrificial priests, dividing it into four parts. Having paid

that wealth as the price of the Earth, Yudhishthira, cleansed of his sins

and assured of Heaven rejoiced with his brothers. The sacrificial

priests, having got that unlimited quantity of wealth, distributed it

among the Brahmanas gladly and according to the desire of each recipient.

The Brahmanas also divided amongst themselves, agreeably to

Yudhishthira's permission, the diverse ornaments of gold that were in the

sacrificial compound, including the triumphal arches, the stakes, the

jars, and diverse kinds of vessels. After the Brahmanas had taken as much

as they desired, the wealth that remained was taken away by Kshatriyas

and Vaisyas and Sudras and diverse tribes of Mlechcchas. Thus gratified

with presents by king Yudhishthira of great intelligence, the Brahmanas,

filled with joy, returned to their respective abodes. The holy and

illustrious Vyasa respectfully presented his own share, which was very

large, of that gold unto Kunti. Receiving that gift of affection from her

father-in-law, Pritha became glad of heart and devoted it to the

accomplishment of diverse acts of merit. King Yudhishthira, having bathed

at the conclusion of his sacrifice and become cleansed of all his sins,

shone in the midst of his brothers, honoured by all, like the chief of

the celestials in the midst of the denizens of Heaven. The sons of Pandu,

surrounded by the assembled kings, looked as beautiful, O king, as the

planets in the midst of the stars. Unto those kings they made presents of

various jewels and gems, and elephants and horses and ornaments of gold,

and female slaves and cloths and large measures of gold. Indeed, Pritha's

son by distributing that untold wealth among the invited monarchs, shone,

O king, like Vaisravana, the lord of treasures. Summoning next the heroic

king Vabhruvahana, Yudhishthira gave unto him diverse kinds of wealth in

profusion and gave him permission to return home. The son of Pandu, for

gratifying his sister Dussala, established her infant grandson in his

paternal kingdom. The Kuru king Yudhishthira, having a full control over

his senses, then dismissed the assembled kings all of whom had been

properly classed and honoured by him.[212] The illustrious son of Pandu,

that chastiser of foes, then duly worshipped the high-souled Govinda and

Valadeva of great might, and the thousands of other Vrishni heroes having

Pradyumna for their first. Assisted by his brothers, he then dismissed

them for returning to Dwaraka. Even thus was celebrated that sacrifice of

king Yudhishthira the just, which was distinguished by a profuse

abundance of food and wealth and jewels and gems, and oceans of wines of

different kinds. There were lakes whose mire consisted of ghee, and

mountains of food. There were also, O chief of Bharata's race, miry

rivers made of drinks having the six kinds of taste. Of men employed in

making and eating the sweetmeats called Khandavaragas, and of animals

slain for food, there was no end.[213] The vast space abounded with men

inebriated with wine, and with young ladies filled with joy. The

extensive grounds constantly echoed with the sounds of drums and the

blare of conches. With all these, the sacrifice became exceedingly

delightful. "Let agreeable things be given away,"--"Let agreeable food be

eaten,"--these were the sounds that were repeatedly heard day and night

in that sacrifice. It was like a great festival, full of rejoicing and

contented men. People of diverse realms speak of that sacrifice to this

day. Having showered wealth in torrents, and diverse objects of desire,

and jewels and gems, and drinks of various kinds, the foremost one of

Bharata's race, cleansed of all his sins, and his purpose fulfilled,

entered his capital.'"

SECTION XC

"Janamejaya said, 'It behoveth thee to tell me of any wonderful incident

that occurred in the sacrifice of my grandsires.'

"Vaisampayana said, 'Hear, O chief of kings of a most wonderful incident

that occurred, O puissant monarch, at the conclusion of that great

horse-sacrifice. After all the foremost of Brahmanas and all the kinsmen

and relatives and friends, and all the poor, the blind, and the helpless

ones had been gratified, O chief of Bharata's race, when the gifts made

in profusion were being spoken of on all sides, indeed, when flowers were

rained down on the head of king Yudhishthira the just, a blue-eyed

mongoose, O sinless one, with one side of his body changed into gold,

came there and spoke in a voice that was as loud and deep as thunder.

Repeatedly uttering such deep sounds and thereby frightening all animals

and birds, that proud denizen of a hole, with large body, spoke in a

human voice and said, "Ye kings, this great sacrifice is not equal to a

prastha of powdered barley given away by a liberal Brahmana of

Kurukshetra who was observing the Unccha vow." Hearing these words of the

mongoose, O king, all those foremost of Brahmanas became filled with

wonder. Approaching the mongoose, they then asked him, saying, "Whence

hast thou come to this sacrifice, this resort of the good and the pious?

What is the extent of thy might? What thy learning? And what thy refuge?

How should we know thee that thus censurest this our sacrifice? Without

having disregarded any portion of the scriptures, everything that should

be done has been accomplished here according to the scriptures and

agreeably to reason, with the aid of diverse sacrificial rites. Those who

are deserving of worship have been duly worshipped here according to the

way pointed out by the scriptures. Libations have been poured on the

sacred fire with the aid of proper mantras. That which should be given

has been given away without pride. The regenerate class have been

gratified with gifts of diverse kinds. The Kshatriyas have been gratified

with battles fought according to just methods. The grandsires have been

gratified with Sraddhas. The Vaisyas have been gratified by the

protection offered to them, and many foremost of women have been

gratified by accomplishing their desires. The Sudras have been gratified

by kind speeches, and others with the remnants of the profuse wealth

collected on the spot. Kinsmen and relatives have been gratified by the

purity of behaviour displayed by our king. The deities have been

gratified by libations of clarified butter and acts of merit, and

dependants and followers by protection. That therefore, which is true, do

thou truly declare unto these Brahmanas. Indeed, do thou declare what is

agreeable to the scriptures and to actual experience, asked by the

Brahmanas who are eager to know. Thy words seem to demand credit. Thou

art wise. Thou bearest also a celestial form. Thou hast come into the

midst of learned Brahmanas. It behoveth thee to explain thyself." Thus

addressed by those regenerate persons, the mongoose, smiling, answered

them as follows. "Ye regenerate ones, the words I have uttered are not

false. Neither have I spoken them from pride. That which I have said may

have been heard by you all. Ye foremost of regenerate persons, this

sacrifice is not equal in merit to the gift of a prastha of powdered

barley. Without doubt, I should say this, ye foremost of Brahmanas.

Listen to me with undivided attention as I narrate what happened to thee

truly. Wonderful and excellent was the occurrence that fell out. It was

witnessed by me and its consequences were felt by me. The incident

relates to a liberal Brahmana dwelling in Kurukshetra in the observance

of the Unccha vow. In consequence of that incident he attained to Heaven,

ye regenerate ones, along with his wife and son and daughter-in-law. And

in consequence of what then happened half my body became transformed into

gold."

"'The Mongoose continued, "Ye regenerate ones, I shall presently tell you

what the excellent fruit was of the gift, made by a Brahmana, of a very

little measure (of powdered barley) obtained by lawful means. On that

righteous spot of ground known by the name of Kurukshetra, which is the

abode of many righteous persons, there lived a Brahmana in the observance

of what is called the Unccha vow. That mode of living is like unto that

of the pigeon.[214] He lived there with his wife and son and

daughter-in-law and practised penances. Of righteous soul, and with

senses under complete control, he adopted the mode of living that is

followed by a parrot. Of excellent vows, he used to eat everyday at the

sixth division.[215] If there was nothing to eat at the sixth division of

the day, that excellent Brahmana would fast for that day and eat the next

day at the sixth division. On one occasion, ye Brahmanas, there occurred

a dreadful famine in the land. During that time there was nothing stored

in the abode of that righteous Brahmana. The herbs and plants were all

dried up and the whole realm became void of foodstore. When the

accustomed hours came for eating, the Brahmana had nothing to eat. This

occurred day after day. All the members of his family were afflicted with

hunger but were obliged to pass the days as best they could. One day, in

the month of Jaishtha, while the Sun was in the meridian, the Brahmana

was engaged in picking up grains of corn. Afflicted by heat and hunger,

he was practising even this penance. Unable to obtain grains of corn, the

Brahmana soon became worn out with hunger and toil. Indeed, with all the

members of his family, he had no food to eat. That best of Brahmanas

passed the days in great suffering. One day, after the sixth division

came, he succeeded in obtaining a prastha of barley. That barley was then

reduced by those ascetics to powder for making what is called Saktu of

it. Having finished their silent recitations and other daily rites, and

having duly poured libations on the sacred fire, those ascetics divided

that little measure of powdered barley amongst themselves so that the

share of each came up to the measure of a Kudava.[216] As they were about

to sit down for eating, there came unto their abode a guest. Beholding

the person who came as a guest, all of them became exceedingly glad.

Indeed, seeing him, they saluted him and made the usual enquiries of

welfare. They were of pure minds, self-restrained, and endued with faith

and control over the passions. Freed from malice, they had conquered

wrath. Possessed of piety, they were never pained at the sight of other

people's happiness. They had cast off pride and haughtiness and anger.

Indeed, they were conversant with every duty, ye foremost of regenerate

ones. Informing their guest of their own penances and of the race or

family to which they belonged, and ascertaining from him in return those

particulars, they caused that hungry guest of theirs to enter their

cottage. Addressing him they said, 'This is the Arghya for thee. This

water is for washing thy feet. There are scattered some Kusa grass for

thy seat, O sinless one. Here is some clean Saktu acquired by lawful

means, O puissant one. Given by us, O foremost of regenerate persons, do

thou accept it,' Thus addressed by them, that Brahmana accepted the

Kudava of powdered barley that was offered to him and ate it all. But his

hunger, O king, was not appeased by what he ate. The Brahmana in the

observance of the Unccha vow, seeing that his guest's hunger was still

unappeased, began to think of what other food he could place before him

for gratifying him. Then his wife said unto him,--'Let my share be given

unto him. Let this foremost of regenerate persons be gratified and let

him then go whithersoever he will.' Knowing that his chaste wife who said

so was herself afflicted by hunger, that best of Brahmanas could not

approve of her share of the powdered barley being given to the guest.

Indeed, that best of Brahmanas possessed of learning, knowing from his

own state that his aged, toil-worn, cheerless, and helpless wife was

herself afflicted by hunger and seeing that lady who had been emaciated

into mere skin and bone was quivering with weakness, addressed her and

said, 'O beautiful one, with even animals, with even worms and insects,

wives are fed and protected. It behoveth thee not, therefore, to say so.

The wife treats her lord with kindness and feeds and protects him.

Everything appertaining to religion, pleasure, and wealth, careful

nursing, offspring for perpetuating the race, are all dependent on the

wife. Indeed, the merits of a person himself as also of his deceased

ancestors depend also on her. The wife should know her lord by his acts.

Verily, that man who fails to protect his wife earns great infamy here

and goes into Hell hereafter. Such a man falls down from even a position

of great fame and never succeeds in acquiring regions of happiness

hereafter.' Thus addressed, she answered him, saying, 'O regenerate one,

our religious acts and wealth are united. Do thou take a fourth of this

barley. Indeed, be gratified with me. Truth, pleasure, religious merit,

and Heaven as acquirable, by good qualities, of women, as also all the

objects of their desire, O foremost of regenerate ones, are dependent on

the husband. In the production of offspring the mother contributes her

blood. The father contributes his seed. The husband is the highest deity

of the wife. Through the grace of the husband, women obtain both pleasure

and offspring as the reward. Thou art my Pati (lord) for the protection

thou givest me. Thou art my Bhartri for the means of sustenance thou

givest me. Thou art, again, boon-giver to me in consequence of thy having

presented me a son. Do thou, therefore, (in return for so many favours),

take my share of the barley and give it unto the guest. Overcome by

decrepitude, thou art of advanced years. Afflicted by hunger thou art

exceedingly weakened. Worn out with fasts, thou art very much emaciated.

(If thou couldst part with thy share, why should not I part with mine).'

Thus addressed by her, he took her share of the powdered barley and

addressing his guest said,--'O regenerate one, O best of men, do thou

accept this measure of powdered barley as well.' The Brahmana, having

accepted that quantity, immediately ate it up, but his hunger was not yet

appeased. Beholding him ungratified, the Brahmana in the observance of

the Unccha vow became thoughtful. His son then said unto him, 'O best of

men, taking my share of the barley do thou give it to the guest. I regard

this act of mine as one of great merit. Therefore, do it. Thou shouldst

be always maintained by me with great care. Maintenance of the father is

a duty which the good always covet. The maintenance of the father in his

old age is the duty ordained for the son. Even this is the eternal sruti

(audition) current in the three worlds, O learned Rishi. By barely living

thou art capable of practising penances. The life-breath is the great

deity that resides in the bodies of all embodied creatures.'[217]

"'"The father, at this, said, 'If thou attainest to the age of even a

thousand years, thou wilt still seem to me to be only a little child.

Having begotten a son, the sire achieves success through him. O puissant

one, I know that the hunger of children is very strong. I am old. I shall

somehow succeed in holding my life-breaths. Do thou, O son, become strong

(by eating the food that has fallen to thy share). Old and decrepit as I

am, O son, hunger scarcely afflicts me. I have, again, for many years,

practised penances. I have no fear of death.'

"'"The son said, 'I am thy offspring. The Sruti declares that one's

offspring is called putra because one is rescued by him. One's own self,

again, takes birth as one's son. Do thou, therefore, rescue thyself by

thy own self (in the form of thy son).'

"'"The father said, 'In form thou art like me. In conduct and in

self-restraint also thou art my like. Thou hast been examined on various

occasions by me. I shall, therefore, accept thy share of the barley, O

son.' Having said this, that foremost of regenerate persons cheerfully

took his son's share of the barley and smilingly presented it to his

regenerate guest. Having eaten that barley also, the guest's hunger was

not appeased. The righteous-souled host in the observance of the unccha

vow became ashamed (at the thought that he had nothing more to give).

Desirous of doing what was agreeable to him, his chaste daughter-in-law

then, bearing her share of the barley, approached him and said, 'Through

thy son, O learned Brahmana, I shall obtain a son. Do thou, therefore,

take my share of the barley and give it unto this guest. Through thy

grace, numerous regions of beatitude will be mine for eternity. Through

the grandson one obtains those regions repairing whither one has not to

endure any kind of misery. Like the triple aggregate beginning with

Religion, or the triple aggregate of sacred fires, there is a triple

aggregate of everlasting Heavens, depending upon the son, the grandson,

and the great-grandson. The son is called Putra because he frees his

sires from debt. Through sons and grandsons one always enjoys the

happiness of those regions which are reserved for the pious and the good.'

"'"The father-in-law said, 'O thou of excellent vows and conduct, beholding

thee wasted by wind and sun, deprived of thy very complexion, emaciated

and almost destitute of consciousness through hunger, how can I be such a

transgressor against the rules of righteousness as to take thy share of

the barley? O auspicious damsel, it behoves thee not to say so, for the

sake of those auspicious results for which every family must strive.[218]

O auspicious damsel, how can I behold thee at even this, the sixth

division of the day, abstaining from food and observing vows? Thou art

endued with purity and good conduct and penances. Alas, even thou hast to

pass thy days in so much misery. Thou art a child, afflicted by hunger,

and belongest to the softer sex. Thou shouldst be always protected by me.

Alas, I have to see thee worn out with fasts, O thou that art the

delighter of all thy kinsmen.'

"'"The daughter-in-law said, 'Thou art the senior of my senior since thou

art the deity of my deity. Thou art verily the god of my god. Do thou,

therefore, O puissant one, take my share of the barley. My body,

life-breaths, and religious rites have all one purpose viz., the service

of my senior. Through thy grace, O learned Brahmana, I shall obtain many

regions of happiness hereafter. I deserve to be looked after by thee.

Know, O regenerate one, that I am wholly devoted to thee. Cherishing also

this thought, viz., that my happiness is thy concern, it behoveth thee to

take this my share of the barley.'

"'"The father-in-law said, 'O chaste lady, in consequence of such conduct

of thine thou wilt for ever shine in glory, for endued with vows and

steadiness in religious rites, thy eyes are directed to that conduct

which should be observed towards seniors. Therefore, O daughter-in-law, I

shall take thy share of the barley. Thou deservest not to be deceived by

me, reckoning all thy virtues. Thou art truly, O blessed damsel, the

foremost of all persons observing the duties of righteousness.' Having

said so unto her, the Brahmana took her share of the barley and gave it

unto his guest. At this the guest became gratified with the high-souled

Brahmana endued with great piety. With gratified soul, that first of

regenerate person, possessed of great eloquence, who was none else than

the deity of Righteousness in a human form, then addressed that foremost

of Brahmanas and said, 'O best of regenerate ones, I am exceedingly

gratified with this pure gift of thine, this gift of what was acquired by

lawful means by thee, and which thou didst freely part with, agreeably to

the rules of righteousness. Verily, this gift of thine is being bruited

about in Heaven by the denizens of that happy region. Behold, flowers

have been rained down from the firmament on the Earth. The celestial

Rishis, the deities, the Gandharvas, those who walk before the deities,

and the celestial messengers, are all praising thee, struck with wonder

at thy gift. The regenerate Rishis who dwell in the regions of Brahma,

seated on their cars, are solicitous of obtaining thy sight. O foremost

of regenerate persons, go to Heaven. The Pitris residing in their own

region have all been rescued by thee. Others also who have not attained

to the position of Pitris have equally been rescued by thee for countless

Yugas. For thy Brahmacharyya, thy gifts, thy sacrifices, thy penances,

and thy acts of piety done with a pure heart, go thou to Heaven. O thou

of excellent vows, thou practisest penances with great devotion. Thy

gifts have, therefore, gratified the deities highly, O best of regenerate

ones. Since thou hast made this gift, in a season of great difficulty,

with a pure heart, thou hast, by this act of thine, conquered Heaven.

Hunger destroys one's wisdom and drives off one's righteous

understanding. One whose intelligence is overwhelmed by hunger casts off

all fortitude. He, therefore, that conquers hunger conquers Heaven

without doubt. One's righteousness is never destroyed as long as one

cherishes the inclination of making gifts. Disregarding filial affection,

disregarding the affection one feels for one's wife, and reckoning

righteousness as the foremost, thou hast paid no heed to the cravings of

nature. The acquisition of wealth is an act of slight merit. Its gift to

a deserving person is fraught with greater merit. Of still greater merit

is the (proper) time. Lastly, devotion (in the matter of gift) is fraught

with the highest merit. The door of Heaven is very difficult to see.

Through heedlessness men fail to obtain a sight of it. The bar of

Heaven's door has cupidity for its seed. That bar is kept fastened by

desire and affection. Verily, Heaven's door is unapproachable. Those men

who subdued wrath and conquered their passions, those Brahmanas who are

endued with penances and who make gifts according to the measure of their

ability, succeed in beholding it. It has been said that he that gives

away a hundred, having a thousand, he that gives away ten, having a

hundred, and he that gives a handful of water, having no wealth, are all

equal in respect of the merit they earn. King Rantideva, when divested of

all his wealth, gave a small quantity of water with a pure heart. Through

this gift, O learned Brahmana, he went to Heaven. The deity of

righteousness is never gratified so much with large gifts of costly

things as with gifts of even things of no value, if acquired lawfully and

given away with devotion and faith. King Nriga had made gifts of

thousands of kine unto the regenerate class. By giving away only one cow

that did not belong to him, he fell into Hell. Usinara's son Sivi of

excellent vows, by giving away the flesh of his own body, is rejoicing in

Heaven, having attained to the regions of the righteous. Mere wealth is

not merit. Good men acquire merit by exerting to the best of their power

and with the aid of pious meals. One does not acquire such merit by means

of even diverse sacrifices as with even a little wealth that has been

earned lawfully. Through wrath, the fruits of gifts are destroyed.

Through cupidity one fails to go to Heaven. One conversant with the

merits of gift, and leading a just course of conduct succeeds, through

penances, in enjoying Heaven. The fruit, O Brahmana, of this gift made by

thee (of a prastha of powdered barley) is much greater than what one

acquires by many Rajasuya sacrifices with profuse gifts or many

Horse-sacrifices. With this prastha of powdered barley thou hast

conquered the eternal region of Brahman. Go thou in happiness, O learned

Brahmana, to the abode of Brahman that is without the stain of darkness.

O foremost of regenerate persons, a celestial car is here for all of you.

Do thou ascend it as pleasest thee. O Brahmana, I am the deity of

Righteousness. Behold me! Thou hast rescued thy body. The fame of thy

achievement will last in the world. With thy wife, thy son, and thy

daughter-in-law, go now to Heaven.'--After the deity of Righteousness had

said these words, that Brahmana, with his wife, son and daughter-in-law,

proceeded to Heaven. After that learned Brahmana, conversant with all

duties, had thus ascended to Heaven with his son, daughter-in-law, and

wife numbering the fourth, I came out of my hole. There with the scent of

that powdered barley, with the mire caused by the water (which the

Brahmana had given to his guest), with the contact (of my body) with the

celestial flowers that had been rained down, with the particles of the

barley-powder which that good man had given away, and the penances of

that Brahmana, my head became gold. Behold, in consequence of the gift of

that Brahmana who was firm in truth, and his penances, half of this my

ample body has become golden. Ye regenerate ones, for converting the rest

of my body into gold I repeatedly repair, with a cheerful heart, to the

retreats of ascetics and the sacrifices performed by kings. Hearing of

this sacrifice of the Kuru king endued with great wisdom, I came hither

with high hopes. I have not, however, been made gold. Ye foremost of

Brahmanas, it was for this that I uttered those words, viz., that this

sacrifice can by no means compare with (the gift of) that prastha of

powdered barley. With the grains of that prastha of powdered barley, I

was made gold on that occasion. This great sacrifice however, is not

equal to those grains. Even this is my opinion." Having said those words

unto all those foremost of Brahmanas, the mongoose disappeared from their

sight. Those Brahmanas then returned to their respective homes.'

"Vaisampayana continued, 'O conquerer of hostile towns, I have now told

thee all relating to that wonderful incident which occurred in that great

Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice.

Millions of Rishis have ascended to Heaven with the aid of only their

penances. Abstention from injury as regards all creatures, contentment,

conduct, sincerity, penances, self-restraint, truthfulness, and gifts are

each equal in point of merit to sacrifice.'"

SECTION XCI

"Janamejaya said, 'O puissant Rishi, kings are attached to sacrifices.

The great Rishis are attached to penances. Learned Brahmanas are

observant of tranquillity of mind, peacefulness of behaviour, and

self-restraint. Hence it seems that nothing can be seen in this world

which can compare with the fruits of sacrifices. Even this is my

conviction. That conviction, again, seems to be undoubtedly correct.

Innumerable kings, O best of regenerate persons, having worshipped the

deities in sacrifices, earned high fame here and obtained Heaven

hereafter. Endued with great energy, the puissant chief of the deities

viz., Indra of a thousand eyes, obtained the sovereignty over the deities

through the many sacrifices he performed with gifts in profusion and

attained to the fruition of all his wishes. When king Yudhishthira, with

Bhima and Arjuna by him, resembled the chief of the deities himself in

prosperity and prowess, why then did that mongoose depreciate that great

Horse-sacrifice of the high-souled monarch?'

"Vaisampayana said, 'Do thou listen to me, O king, as I discourse to thee

duly, O Bharata, on the excellent ordinances relating to sacrifice and

the fruits also, O ruler of men, that sacrifice yields. Formerly, on one

occasion Sakra performed a particular sacrifice. While the limbs of the

sacrifice were spread out, the Ritwijas became busy in accomplishing the

diverse rites ordained in the scriptures. The pourer of libations,

possessed of every qualification, became engaged in pouring libations of

clarified butter. The great Rishis were seated around. The deities were

summoned one by one by contented Brahmanas of great learning uttering

scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not

fatigued with what they did, recited the Mantras of the Yajurveda in soft

accents. The time came for slaughtering the animals. When the animals

selected for sacrifice were seized, the great Rishis, O king, felt

compassion for them. Beholding that the animals had all become cheerless,

those Rishis, endued with wealth of penances, approached Sakra and said

unto him, "This method of sacrifice is not auspicious. Desirous of

acquiring great merit as thou art, this is verily an indication of thy

unacquaintance with sacrifice. O Purandara, animals have not been

ordained to be slaughtered in sacrifices. O puissant one, these

preparations of thine are destructive of merit. This sacrifice is not

consistent with righteousness. The destruction of creatures can never be

said to be an act of righteousness. If thou wishest it, let thy priests

perform thy sacrifice according to the Agama. By performing a sacrifice

according to the (true import of the) scriptural ordinances, great will

be the merit achieved by thee. O thou of a hundred eyes, do thou perform

the sacrifice with seeds of grain that have been kept for three years.

Even this, O Sakra, would be fraught with great righteousness and

productive of fruits of high efficacy." The deity of a hundred

sacrifices, however, influenced by pride and overwhelmed by stupefaction,

did not accept these words uttered by the Rishis. Then, O Bharata, a

great dispute arose in that sacrifice of Sakra between the ascetics as to

how sacrifices should be performed, that is, should they be performed

with mobile creatures or with immobile objects. All of them were worn out

with disputation. The Rishis then, those beholders of truth, having made

an understanding with Sakra (about referring the matter to arbitration)

asked king Vasu, "O highly blessed one, what is the Vedic declaration

about sacrifices? Is it preferable to perform sacrifices with animals or

with seeds and juices?" Hearing the question, king Vasu, without all

judging of the strength or weakness of the arguments on the two sides, at

once answered, saying, "Sacrifices may be performed with whichever of the

two kinds of objects is ready." Having answered the question thus, he had

to enter the nether regions. Indeed the puissant ruler of the Chedis had

to undergo that misery for having answered falsely. Therefore, when a

doubt arises, no person, however wise, should singly decide the matter,

unless he be the puissant and self-born Lord himself of creatures. Gifts

made by a sinner with an impure understanding, even when they are very

large, become lost. Such gifts go for nothing. By the gifts made by a

person of unrighteous conduct,--one, that is, who is of sinful soul and

who is a destroyer, just fame is never acquired either here or hereafter.

That person of little intelligence who, from desire of acquiring merit,

performs sacrifices with wealth acquired by unrighteous means, never

succeeds in earning merit. That low wretch of sinful soul, who

hypocritically assuming a garb of righteousness makes gifts unto

Brahmanas, only creates the conviction in men about his own righteousness

(without earning true merit). That Brahmana of uncontrolled conduct, who

acquires wealth by sinful acts, ever overwhelmed by passion and

stupefaction, attains at last to the goal of the sinful. Someone,

overwhelmed by cupidity and stupefaction, becomes bent on strong wealth.

He is seen to persecute all creatures, urged by a sinful and impure

understanding. He who, having acquired wealth by such means, makes gifts

or performs sacrifices therewith, never enjoys the fruits of those gifts

or sacrifices in the other world in consequence of the wealth having been

earned by unrighteous means. Men endued with wealth of penances, by

giving away, to the best of their power, grains of corn picked up from

the fields or roots or fruits or pot-herbs or water or leaves, acquire

great merit and proceed to Heaven. Even such gifts, as also compassion to

all creatures, and Brahmacharyya, truthfulness of speech and kindness,

and fortitude, and forgiveness, constitute the eternal foundations of

Righteousness which itself is eternal. We hear of Viswamitra and other

kings of ancient times. Indeed, Viswamitra, and Asita, and king Janaka,

and Kakshasena and Arshtisena, and king Sindhudwipa,--these and many

other kings, endued with wealth of penances, having made gifts of

articles acquired lawfully, have attained to high success. Those amongst

Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to

penances, O Bharata, and who purify themselves by gifts and other acts of

righteousness, proceed to Heaven.'"

SECTION XCII

"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth

acquired by lawful means, do thou discourse to me fully on it. Thou art

well-conversant with the subject and therefore, it behoveth thee to

explain it. O regenerate one, thou hast said unto me what the high fruit

was that accrued unto that Brahmana, who lived according to the Unccha

mode, through his gift of powdered barley. Without doubt, all thou hast

said is true. In what way, however, was the attainment held certain of

the highest end in all sacrifices? O foremost of regenerate persons, it

behoveth thee to expound this to me in all its details.'

"Vaisampayana said, 'In this connection is cited this old narrative, O

chastiser of foes, of what occurred in former days in the great sacrifice

of Agastya. In olden days, O king, Agastya of great energy, devoted to

the good of all creatures, entered into a Diksha extending for twelve

years.[219] In that sacrifice of the high-souled Rishi many Hotris were

engaged that resembled blazing fires in the splendour of their bodies.

Among them were men that subsisted upon roots or fruits, or that used two

pieces of stone only for husking their corn, or that were supported by

only the rays (of the moon). Among them were also men who never took any

food unless it was placed before them by others solicitous of feeding

them, and those who never ate anything without having first served the

deities, the Pitris, and guests, and those who never washed the food

which they took. There were also Yatis and Bikshus among them, O king.

All of them were men who had obtained a sight of the deity of

Righteousness in his embodied form. They had subjugated wrath and

acquired a complete mastery over all their senses. Living in the

observance of self-restraint, they were freed from pride and the desire

of injuring others. They were always observant of a pure conduct and were

never obstructed (in the prosecution of their purposes) by their senses.

Those great Rishis attended that sacrifice and accomplished its various

rites. The illustrious Rishi (Agastya) acquired the food that was

collected in that sacrifice and that came up to the required measure, by

lawful means according to the best of his power. Numerous other ascetics

at that time performed large sacrifices. As Agastya, however, was engaged

in that sacrifice of his, the thousand-eyed Indra, O best of the

Bharatas, ceased to pour rain (on the Earth). At the intervals, O king,

of the sacrificial rites, this talk occurred among those Rishis of

cleansed souls about the high-souled Agastya, viz., "This Agastya,

engaged in sacrifice, is making gifts of food with heart purged of pride

and vanity. The deity of the clouds, however, has ceased to pour rain.

How, indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas,

is great and extends for twelve years. The deity will not pour rain for

these twelve years. Reflecting on this, it behoveth you to do some favour

unto this Rishi of great intelligence, viz., Agastya of severe penances."

When these words were said, Agastya of great prowess, gratifying those

ascetics by bending his head, said, "If Vasava does not pour rain for

those twelve years, I shall then perform the mental sacrifice. Even this

is the eternal ordinance. If Vasava does not pour rain for these twelve

years, I shall then perform the Touch-sacrifice. Even this is the eternal

sacrifice. If Vasava does not pour rain for these twelve years, I shall

then, putting forth all my exertion, make arrangements for other

sacrifices characterised by the observance of the most difficult and

severe vows. This present sacrifice of mine, with seeds, has been

arranged for by me with labour extending for many years.[220] I shall,

with seeds, accomplish much good. No impediment will arise. This my

sacrifice is incapable of being baffled. It matters little whether the

deity pours rains or no downpours happen. Indeed, if Indra does not, of

his own will, show any regard for me, I shall, in that case, transform

myself into Indra and keep all creatures alive. Every creature, on

whatever food he has been nourished, will continue to be nourished on it

as before. I can even repeatedly create a different order of things. Let

gold and whatever else of wealth there is, come to this place today. Let

all the wealth that occurs in the three worlds come here today of its own

accord. Let all the tribes of celestial Apsaras, all the Gandharvas along

with the Kinnaras, and Viswavasu, and others there are (of that order),

approach this sacrifice of mine. Let all the wealth that exists among the

Northern Kurus, come of their own accord to these sacrifices. Let Heaven,

and all those who have Heaven for their home, and Dharma himself, come

hither."--After the ascetic had uttered these words, everything happened

as he wished, in consequence of his penances, for Agastya was endued with

a mind that resembled a blazing fire and was possessed of extraordinary

energy. The Rishis who were there beheld the power of penances with

rejoicing hearts. Filled with wonder they then said these words of grave

import.'

"'The Rishis said, "We have been highly gratified with the words thou hast

uttered. We do not, however, wish that thy penances should suffer any

diminution. Those sacrifices are approved by us which are performed by

lawful means. Indeed, we desire duly those sacrifices which rest on

lawful means.[221] Earning our food by lawful means and observant of our

respective duties, we shall seek to go through sacrificial initiations

and the pouring of libations on the sacred fire and the other religious

rites. We should adore the deities, practising Brahmacharyya by lawful

means. Completing the period of Brahmacharyya we have come out of our

abode, observing lawful methods. That understanding, which is freed from

the desire of inflicting any kind of injury on others, is approved by us.

Thou shouldst always, O puissant one, command such abstention from injury

in all sacrifices. We shall then be highly gratified, O foremast of

regenerate ones. After the completion of thy sacrifice, when dismissed by

thee, we shall then, leaving this place, go away." As they were saying

these words, Purandara, the chief of the deities, endued with great

energy, beholding the power of Agastya's penances, poured rain. Indeed, O

Janamejaya, till the completion of the sacrifice of that Rishi of

immeasurable prowess, the deity of rain poured rain that met the wishes

of men in respect of both quantity and time. Placing Vrihaspati before

him, the chief of the deities came there, O royal sage, and gratified the

Rishi Agastya. On the completion of that sacrifice, Agastya, filled with

joy, worshipped those great Rishis duly and then dismissed them all.'

"Janamejaya said, 'Who was that mongoose with a golden head, that said

all those words in a human voice? Asked by me, do thou tell me this.'

"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did

not tell thee. Hear as I tell thee who that mongoose was and why he could

assume a human voice. In former times, the Rishi Jamadagni proposed to

perform a Sraddha. His Homa cow came to him and the Rishi milked her

himself. He then placed the milk in a vessel that was new, durable and

pure. The deity Dharma, assuming the form of Anger, entered that vessel

of milk. Indeed, Dharma was desirous of ascertaining what that foremost

of Rishis would do when seeing some injury done to him. Having reflected

thus, Dharma spoiled that milk. Knowing that the spoiler of his milk was

Anger, the ascetic was not at all enraged with him. Anger, then, assuming

the form of a Brahmana lady, showed himself to the Rishi. Indeed, Anger,

finding that he had been conquered by that foremost one of Bhrigu's race,

addressed him, saying, "O chief of Bhrigu's race, I have been conquered

by thee. There is a saying among men that the Bhrigus are very wrathful.

I now find that that saying is false, since I have been subdued by thee.

Thou art possessed of a mighty soul. Thou art endued with forgiveness. I

stand here today, owning thy sway. I fear thy penances, O righteous one.

Do thou, O puissant Rishi, show me favour."

"'Jamadagni said, "I have seen thee, O Anger, in thy embodied form. Go

thou whithersoever thou likest, without any anxiety. Thou hast not done

me any injury today. I have no grudge against thee. Those for whom I had

kept this milk are the highly blessed Pitris. Present thyself before them

and ascertain their intentions." Thus addressed, penetrated with fear,

Anger vanished from the sight of the Rishi. Through the curse of the

Pitris he became a mongoose. He then began to gratify the Pitris in order

to bring about an end of his curse. By them he was told these words, "By

speaking disrespectfully of Dharma thou shalt attain to the end of thy

curse." Thus addressed by them he wandered over places where sacrifices

were performed and over other sacred places, employed in censuring great

sacrifices. It was he that came to the great sacrifice of king

Yudhishthira. Dispraising the son of Dharma by a reference to the prastha

of powdered barley, Anger became freed from his curse, for Yudhishthira

(as Dharma's son) was Dharma's self. Even this is what occurred in the

sacrifice of that high-souled king. Mongoose disappeared there in our

very sight.'"[222]

The end of Aswamedha Parva

FOOTNOTES

1. Mahavahu occurs twice in this passage. One of the epithets is left out

on the score of redundancy.

2. i.e., human sacrifice. From this it appears that the sacrifice of

human beings was in vogue at the time.

3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold

on Brahmanas. Not being able to carry the entire quantity, they had

carried as much as they could, throwing away the remainder.

4. Digambara, i.e., in naked state.

5. Nityada always, left out on the ground of redundancy.

6. Bhutanam etc. is explained by Nilakantha as no swasya, and the

vocative vibho is taken as Paramatman.

7. Agatagamam implies, as explained by the commentator,

praptasastrarahasyam.

8. Nirakarasritena is explained by Nilakantha as

Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance

on Brahman by having recourse to Samadhi or a suspension of all functions

of both body and mind (through Yoga) and arrival at that state which is

one of perfect unconsciousness.

9. The dissolution here spoken of is the Mahapralaya and not the Khanda

or Avantara Pralayas. Till then, the sage will look upon all beings,

i.e., their repeated migrations.

10. The commentator explains that altogether seven questions are asked.

The first is about the dissolution of the body. The second relates to the

manner of re-acquiring a body. The third has reference to the manner in

which rebirth may be avoided. The fourth relates to the causes that

operate for giving a body to Jiva. By Prakriti is meant Nature or that

Nescience which is the cause of body. The fifth relates to the Anyat or

Param, viz., how final Emancipation or absorption into Brahman takes

place. The sixth pertains to the manner in which the fruits of acts are

enjoyed or endured. The seventh enquires after the way in which acts

attach to Jiva even when devoid of a body.

11. Kala here means both the season of the year and the age of the

person. Food that is beneficial in summer is not so in winter, or that

which is beneficial in youth is otherwise at old age. All the texts that

I have seen have viditwa and not aviditiwa which Telang takes in his

version for the Sacred Books of the East. Kala is always interpreted by

the commentators of Charaka as referring to either period of life or

period of the year. This, as well as the following verses, relates to the

laws of health as expounded by Charaka.

12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in

a state of harmony, they produce health. When one is excited or two, or

all, indisposition sets in. They are called dosha or faults, because of

their liability to be excited and produce disease. Telang, not

suspecting that the whole passage is a reproduction of a passage in the

ancient work edited by Charaka, misunderstands some expressions and

wrongly renders doshan into 'disorders.'

13. Jivitam in the second line seems to be an objective of sariram in the

first.

14. Garbha-sankramane is explained by Nilakantha as entering the foetus

in the womb after casting off the body appertaining to the other world. I

think Telang is not correct in his version of 19 and 20. Atisarpana can

never imply 'exhaustion'; hence, karmanam can never be the reading he

adopts. Besides tadrisam seems to settle the question. The tortures felt

at death are similar to those at birth.

15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati. Vayu is

understood in the second line, or that in the first line of the next

verse may be taken as the nom. of niyachachati.

16. Pachante is phalam prayachhanti.

17. Nilakantha explains this verse in a different way. According to him

it means,--'in consequence of his subtlety and imperceptibility, Jiva

does not become attached to anything. For this reason, one possessed of a

knowledge of Brahman, having become cognisant of Brahman and attained the

great object of his desire, succeeds in becoming so (i.e., dissociated

from all things).' This interpretation seems to be a little far-fetched.

18. Chetasa indicates upadhibhutena, for previously, Jiva was without

upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts

which constitute the seats of the senses. Chetana does not, I think, mean

'consciousness.' It implies mind.

19. Causes them to grow. I do not follow Nilakantha here.

20. Nilakantha points out that one of the cha's indicates the reason or

cause. Hence, the use of 'therefore' in the text.

21. Vikrita does not necessarily mean degraded. It implies 'changed or

altered.' Jiva, who is pure and immaculate, takes birth in this world,

falling away from his true status of Brahman owing to his acts. Acts,

again, are eternal, no beginning being conceivable.

22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and

Aksharam. The first line speaks of Kshara, or the material case, or body;

then of that which is para or other. This other is of two kinds, viz.,

Amritam or suddha-chaitanyam, implying Brahman in its condition of

purity; and Aksharamt or Jiva as existing in the material case. In the

second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is

duality, referring to that which is composed of Kshara and Akshara. What

is stated in this verse is that every Purusha is a duality, made up of

Kshara and Akshara. Telang gives a different version of the verse. He

ignores the word trayanam totally, and takes Mithunam as implying a

couple (male and female). All the texts I have seen contain trayanam.

23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet),

seems to be the correct order of the words. Telang translates the first

line differently.

24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni

implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even

retaining the consciousness of his own identity with everything.'

Kinchikachintayan--i.e., not even thinking that he is existing. Purvam

purvam parityajya implies the gradual merging of the grosser in the

subtler, i.e., the successive stages of Yoga before absorption into

Brahman. I follow Nilakantha.

25. The first half of the second line of 8 is read differently in the

Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,

endued with slavery and ignorance.'

26. The Soul being destitute of these becomes Chinmatra, i.e., a pure

Chit without the attributes superinduced upon it by Nescience or

ignorance.

27. Formlessness implies subtlety. 'Without cause' implies increate or as

identical with eternal Brahman. Dissociation from attributes while

enjoying them implies an emancipate condition.

28. Nirvana, according to orthodox commentators, implies the annihilation

or cessation of separate or individual existence by absorption into

universal and eternal Brahman.

29. The impressions caused by objects outside self are destroyed by those

belonging to contemplation. The latter, again, should be destroyed before

absorption into Brahman can occur.

30. Siddham is explained as 'destitute of the errors due to Nescience.'

31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;

nityam is adyantasunyam. So Nilakantha.

32. 'Fixing the mind upon the soul' is that concentration which leads to

Emancipation. This becomes possible in consequence of severe austerities

undergone previously.

33. I expand the verse a little to make it intelligible. The sense is

this: having seen the supreme Soul in Samadhi, upon awaking from it, he

recognises it in the universe, i.e., regards the universe to be nothing

else than the Supreme Soul.

34. This may also mean 'he has none superior to him; not even he that is

the Lord of the universe.'

35. The first line seems to be doubtful. The sense, as I understand it,

is,--such a person becomes the god of the very gods. The causal verb

karayate may be taken as equivalent to karoti.

36. I follow Nilakantha in rendering the second line. The sense is clear,

viz., that one should not fall away from the practice of Yoga, tempted by

the puissance that Yoga brings. Telang renders the line 'one practising

concentration should never become despondent.' I think, Nilakantha is

right.

37. Nilakantha notes that this indicates that only that Yogin who has not

advanced much may be tempted by the desire of enjoyment. He, however, who

has adequately devoted himself to Yoga feels no regard for Indra himself

but can turn him away like Diogenes dismissing Alexander the Great.

38. I have endeavoured to render verses 33 to 37 as literally as

possible, under the guide of Nilakantha, omitting his inferences. The

passage relates to the mysteries of Yoga. In the second line of 33,

drishtapurvam disam, which has been rendered 'that point of the compass

which has the Sun behind it,' means the instructions laid down in the

Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as

authoritative as anything seen. 'Pura' implies a city, a citadel, or a

mansion. Here it refers to the body. The avasatha within the pura refers

to the chakra or nervous centres beginning with what is called the

muladhara. At the time when Brahman is realised, the whole universe

appears as Brahman and so nothing exists, besides Brahman, upon which the

mind can then dwell. Telang, I think, is not correct in rendering

manaschasya ... vahyatah as 'his mind should not any way wander outside'.

The correct version would 'the mind is then nowhere,' implying that at

that time the mind has nothing else to dwell upon. Kayamabhyantaram is

kayamabhi and antaram, i.e., both within and without the body. The

several parts of the body named, beginning with teeth, etc, refer to

eating and other operations, all of which influence the mind and dispose

it for purity and otherwise.

39. i.e., that from which the entire universe has been created.

40. Probably, 'by any of the senses'. The plural form occurs in the

original.

41. This answers the questions respecting the form of the Soul, says

Nilakantha.

42. I render this verse, following Nilakantha's gloss. The second line of

50, according to that commentator, refers to the ascension of the Yogin

from Brahma vested with attributes to Brahma divested of all attributes.

The tam does not refer to body, as Telang takes it, but to Brahma as

endued with hands and feet on all sides, etc. Deheswam dharayan means

'restraining the mind within the body'. Kevalam Brahma is Brahma without

attributes.

43. The speaker here is the regenerate visitor of Krishna. The latter is

repeating the words of that visitor. In this verse, Krishna, forgetting

that he is merely reciting the words of another, refers to himself as the

Supreme Brahman in whom one must merge for attaining to Emancipation.

44. The second line of 56 is read variously.

45. Heaven is the reward of those who follow the religion of Pravritti or

acts, such as sacrifices, religious observances, etc. The followers,

however, of the religion of Nivritti or inaction, i.e., they who betake

themselves to the path of knowledge, become emancipated. The deities

derive their sustenance from the former and become even jealous of the

latter, for the emancipate state is higher than that of the deities

themselves.

46. Avichakshanam is undiscerning, in the sense of the husband's not

knowing that the interrogatrix as wife, has no other refuge than her lord

with all his defects.

47. I follow Nilakantha. Telang adopts the views of Arjuna Misra and

renders the first line as 'whatever acts are seized (by the touch, or

seen, or heard, etc.') Grahyam, according to Nilakantha, implies those

acts, like Diksha, etc, which are adopted with the aid of others.

48. This seat, says Nilakantha, is called Avimukta and lies between the

eyebrows and the nose.

49. Nilakantha interprets this mystically. By Soma he understands the

artery or duct called Ida, and by Agni the duct called Pingala. Dhira is

Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam

vyavayam kurute is the order of the words. The sense is this: in this

spot is seated Brahman; there Ida and Pingala meet; and there also is

Vayu which urges the understanding and upholds all living creatures.

50. Yatra is not to be taken as a locative here. It is equivalent to

yatah or for which.

51. Tasmin is taken, by Nilakantha as Apana sahite Prane.

52. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the

whole passage seems to be this. Worldly life is regulated by the

life-breaths. These are attached to the Soul and lead to its individual

manifestations. Udana controls all the breaths. Udana is controlled by

penance. It is penance then that destroys the round of rebirths and leads

to absorption into Brahman.

53. The meaning seems to be this: they who renounce sensuous objects can

create them when they like. One casting off smell that has earth for its

object can create earth when he likes.

54. What is stated in this passage is, shortly, this: the ear, etc, are

the Hotris or sacrificing priests who are to pour libations on the

sacrificial fire. The perceptions and functions of those organs

constitute the Havi or libations that are to be poured. The points, wind,

etc, are the Agni or sacred fires on which they are to be poured. These

statements are recapitulated in verse 5. The objects of the senses, of

the same as those in verse 3, are the fuel, previously described as Havi

or libations, which are to be burnt off by being cast into the fires.

55. The Hridaya or heart is the Garhapatya fire. From it is produced

another fire, the Ahavaniya, viz., the mind. 'The heart was pierced. From

the heart arose mind, for the mind arose Chandramas,' is the declaration

of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the

mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah

pranah, tejomayi vak is the Sruti that bears upon this. Food or fire,

poured into the mouth develops into speech or word. Vachaspati implies

the Veda or word. First arises the word, the mind sets itself upon it,

desirous of creation. This corresponds with the Mosaic Genesis.--'God

said, let there be light, and there was light.' The word was first.

56. The last question seems to be this: in dreamless slumber, the mind

disappears totally. If it is the mind upon which Prana rests, why does

not Prana also disappear? It is seen to separate itself from mind, for it

continues to exist while mind does not exist. If so, i.e., if existing,

as it must be admitted to do, why does it not apprehend objects? What is

it that restrains its powers of apprehension?

57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here

individual Jiva or self.

58. It is through words that desirable fruits, visible and invisible,

are acquired. Of course, word means both ordinary speech and Vedic

Mantras.

59. The speaker is the Brahmana, which Nilakantha explains to mean 'the

Brahmana named Manas or Mind'. Instead of such a learned interpretation,

we may take it as implying that the Brahmana is repeating the answer

which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is

the real speaker. He recites the words of Jiva. Immovable, according to

Nilakantha, means 'that which is seizable by the external senses'; and

'movable', that which is beyond the ken of the senses, such as heaven,

etc. The external world being only a manifestation of the mind, it is

spoken of here as identical with it. So, the ideas in the mind which are

not due to the senses, are only the mind. This is the movable mind. That

mind depends on word or the scriptures.

60. Telang gives a different version of this verse. I offer a verbal

rendering, without attempting to explain it.

61. i.e., as noisy or noiseless.

62. I have given as close a verbal rendering of the passage as possible.

The sense, however, is not very intelligible to me. The gloss of

Nilakantha is as unintelligible as the text. Telang also has given a

verbal rendering which differs from the above slightly. His foot-notes do

not, I think, bring out the meaning at all. As regards the two vernacular

versions, both are useless.

63. The correct reading is cha after arthan and not twam after it. Hence,

the Senses say that, 'without ourselves and without those which are our

objects, thou canst not have thy enjoyments.'

64. Thus creatures may exist through us, even though mind may be out of

order.

65. Both mental purposes and dreams having failed to gratify him.

66. The reading sarvam in the second line is incorrect, though Nilakantha

adopts it. The different portions of the fire are indicated as the

different attributes. The smoke is of the form of Darkness (Tamas); the

ashes are the attributes of Passion; while the blazing flame, that into

which the oblation is thrown, is the attribute of Goodness.

67. I give a close rendering of these verses, without endeavouring to

bring out the sense as explained by the commentators. The printed texts

are not correct. The text adopted by Nilakantha differs from that of

Arjuna Misra. The very order of the verses is not uniform in all the

texts.

68. 'These' refers to action, agent and instrument. The qualities of

which they are possessed are goodness, passion, and darkness.

69. What is stated in these two verses is this: it is the Senses that

enjoy and not the Soul. This is well known to those that are learned. On

the other hand, those that are not learned, regard this or that to be

theirs, when in reality they are different from them. They are their

selves, and not their senses, although they take themselves for the

latter, ignorantly identifying themselves with things which they are not.

70. What is stated here is this: Restraining the senses and the mind, the

objects of those senses and the mind should be poured as libations on the

sacred fire of the Soul that is within the body.

71. i.e., truth is the Sastra of the Prasastri.

72. Narayana is taken by Nilakantha to stand here for either the Veda or

the Soul. The animals offered up to Narayana in days of old were the

senses offered up as sacrifices.

73. Srota here means preceptor or dispeller of doubts. Amaratwam is the

status of the immortal head of all.

74. I think Telang is not correct in his rendering of this verse. What is

stated here is plain, viz., that it is He who is the preceptor and the

disciple. Ayam srinoti,--'prochyamanam grihnati,--tat prichcchatah ato

bhuyas anye srinanti' is the grammar of the construction. The conclusion

then comes--'gururanyo na vidyate'.

75. One who understands the truth.

76. The seven large trees are the five senses, the mind, and the

understanding. The fruits are the pleasures and pains derived from or

through them. The guests are the powers of each sense, for it is they

that receive those pleasures and pains. The hermitages are those very

trees under which the guests take shelter. The seven forms of Yoga are

the extinctions of the seven senses. The seven forms of initiation are

the repudiation, one after another, of the actions of the seven senses.

77. The correct reading is bhavantyanityah and vahuswabhavan.

78. Swabhava is explained by Nilakantha as sutaram abhava.

79. The sense seems to be this: the life-winds indicate the operations of

the several organs of action; the tongue, which stands here for all the

organs of perception, of the sensual perceptions; the mind, of all the

internal operations; the quality of goodness, of all pleasure; and the

quality of passion, of all kinds of pain. These, therefore include the

whole external and the internal worlds. He that is free from these,

transcends sin, for sin is destroyed by freedom from these, knowledge

being the means of attaining to that freedom.

80. 'I have no fault etc.'--The sense seems to be that by doing these

rites with the aid of Mantras I have done that which has been approved

from ages past by those who have always been regarded wise. My eyes,

however, have now been opened by thee. I should not be held responsible

for what I did while I was ignorant.

81. Kshatriyas always require Brahmanas for assisting them in their acts.

These particular Kshatriyas, through fear of Rama, fled to the forests

and mountains. They could not, accordingly, find Brahmanas for assisting

them. Their children, therefore, fell away from the status of Kshatriyas

and became Vrishalas or Sudras.

82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as

Brahma-bandhu implies low or inferior Brahmanas. The expression, very

probably, is similar to Brahman-sangat in current Bengali. It does not

surely mean 'kinsmen of Kshatriyas'.

83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's

son. The narration is that of the Pitris. All the copies, however,

represent this as the Brahmana's speech to his wife. Indeed, the Brahmana

is only reciting to his wife the speech of the Pitris to Rama. The Yoga

here spoken of is, as Nilakantha explains the Raja-Yoga. Previously,

Alarka had been bent upon Hatha-Yoga which frequently ends in the

destruction of the person practising it.

84. Praharsha, rendered 'exultation', is explained by Nilakantha as the

joy that is felt at the certainty of attaining what is desired. Priti is

that satisfaction which is felt when the object desired is attained.

Ananda is what arises while enjoying the attained object.

85. The sense seems to be this. Having first conquered the internal foes

mentioned, the man of intelligence, bent on effecting his deliverance,

should then seek to vanquish all external foes standing in his way.

86. Nilakantha explains that dosha here refers to attachment, cupidity

and the rest; while Sadhu implies not men but the virtues of tranquillity

and the rest.

87. I think Telang renders this verse wrongly. Samhatadehabandhanah does

not mean 'with bodily frame destroyed' but 'with bodily frame united.' If

samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the

second line would be a useless repetition. The meaning is that with

bodily frame or the bonds of body united, he takes birth. When he dies,

that frame becomes dismembered and scattered.

88. The conditions referred to are affluence and indigence, as explained

by Nilakantha.

89. This is, rather, obscure. Nilakantha observes that the Vedic text

referred to is: 'Do not covet anybody's property.' What Janaka says seems

to be this: Thinking of this prohibition about coveting other people's

property, I thought how could it be ascertained what belongs to others.

90. The sense seems to be this: the property of smell attaches to earth.

I do not desire smell for my own enjoyment. If it is perceived, it is

perceived by the organ of smell. The earth, therefore, is subject to me,

not I to the earth. I have transcended my sensations, and, therefore, the

objects to which they inhere. The whole world represents only the objects

of the sensations. The latter being mastered, the whole world has been

mastered by me.

91. i.e., I live and act for these and not my own self.

92. Nilakantha's reading is erroneous, Brahma-labhasya should be

Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the

line or track that is made by a wheel as it moves. If taken in this

sense, it would mean 'that is confined to, or that cannot deviate from

the track constituted by goodness'. The nave, Brahman, is, of course, the

Vedas.

93. The sense seems to be this. The sovereignty of the whole Earth or of

Heaven, and this knowledge of my identity with the universe--of these two

alternatives, I would freely choose the latter. Hence, he says--'This

knowledge is my wealth.'

94. These are different modes of life.

95. The sense is this: the knowledge to be acquired is that all is one.

Diverse ways there are for acquiring it. Those, again, that have attained

to tranquillity have acquired it.

96. Actions are perishable and can lead to no lasting result. It is by

the understanding that that knowledge, leading to what is permanent, is

to be attained.

97. I expand this verse a little for making it intelligible. A literal

version would run as follows: Good means may be seen, perceived as by

bees. Action is (cleansed) understanding; through folly it is invested

with the symbols of knowledge. Karmabudhhi never means 'action and

knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'

This ignorance is of those persons whose understandings have not been

cleansed by action.

98. What is stated here is this. In the matter of achieving Emancipation,

no ordinances have been laid down, positive or negative, like those in

respect of other things. If one wishes to attain to Heaven, he should do

this and abstain from the other. For achieving Emancipation, however,

only seeing and hearing are prescribed. Seeing implies contemplation, and

hearing, the receiving of instructions from the preceptor. Nilakantha

explains hearing as Vedantadisravanam (vide his comment on the word

'srutam' in verse 3 above).

99. The speaker wishes to inculcate that one should first contemplate an

object of direct perception, such as earth, etc. Then on such

'unperceived' objects as operations of the mind. Such contemplation will

gradually lead to that which is Supreme. The abhyasa or practice referred

to in the second line is the practice of sama, dama, etc. I do not think

that Telang's version of 8 and 9 brings out the meaning clearly.

100. The sense is that when her individual soul became merged into the

Supreme soul, she became identified with Brahman. This, was, of course,

due to the knowledge of Kshetra as something separate from Kshetrajna.

101. Their origin is Brahman or Truth. They live, dissociated from their

origin, in consequence of their acts. When their acts cease, they return

to and become merged in Brahman.

102. i.e., that course of life which has for its object the acquisition

of knowledge relating to the soul. This, of course, includes the

knowledge that is needed for achieving identification with the Supreme

Soul or Brahman.

103. The specific characteristics of the five elements are, as frequently

referred before, smell attaching to earth, sound to ether, taste, to

water, etc. The deities referred to in the last verse are probably the

senses.

104. The total eleven is made up of the three qualities, the five

elements, the group of organs and senses as one, egoism and understanding.

105. Anyatha pratipannah is explained by Nilakantha as 'born in other

orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats

and sheep behave otherwise?' The sense seems to be that those born as

goats, succeed in ascending upwards through the efficacy of the religious

acts of the Brahmanas. By becoming sacrificial victims they regain their

true position.

106. Qualities abiding in Darkness etc, imply those qualities that are

permanently attached to Darkness.

107. Some texts read Santapah and not Sanghatah. The meaning then will be

grief or sorrow.

108. This may refer to the exposure of other people's weaknesses by

tearing open their veils or covers.

109. Vibhajanti implies enjoyments in this connection. Telang starts a

needless objection to this word.

110. 'From even a distance' implies that upon even a cursory view;

without even being examined minutely.

111. What is said here is this: the three qualities exist in even the

immobile objects of the universe. As regards Darkness, it predominates in

them. As regards Passion, it dwells in such properties of theirs as

pungency, sourness, sweetness, etc, which change with time or in

consequence of cooking or through admixture. Their only properties are

said to appertain to Goodness. Tiryagbhavagatam is explained by

Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His

own version, however, of the first line is untenable. What can be the

tiryagbhava or 'form of lower species' of immobile objects? Telang

frequently forgets that Nilakantha represents a school of interpretation

not founded by him but which existed from a time long anterior to him.

112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,

the close of one season and the beginning of another.

113. This probably implies that the mind, through the aid of the senses,

enters into all things or succeeds in knowing them.

114. The sense seems to be that through these one succeeds in taking

birth as a Brahmana.

115. A repetition occurs here of about 5 verses. The passage is evidently

an interpolation originally caused by carelessness.

116. Nilakantha explains that this implies that one should regard these

as really undistinguished from the mind. Indeed, created by the mind

itself, these should always be taken as having no real existence beyond

the mind.

117. 'That' here refers to the attenuation of all things by absorption

into the mind.

118. Gunagunam is treating the qualities as not qualities; i.e.,

regarding bravery, magnanimity, etc, as really not merits, for these lead

to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living

without depending upon others. Anantaram is nirastasamastabheda or

non-recognition of all distinctions. Some texts read Brahmamatah meaning

'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,

the source or fountain of all happiness.

119. The two deities are Jiva and Iswara.

120. The correct reading, in 53 seems to be samsargabhiratam and not

samsayabhiratam.

121. In the second line, the correct words are martya and sarva. The

sense of the second line seems to be that this body is ceaselessly

revolving, for Emancipation is difficult to achieve. Hence this body is,

as it were, the wheel of Time. Nilakantha's explanation does not seem to

be satisfactory.

122. I do not think that Telang is correct in his version of this verse.

What is said here seems to be this. The body is, as it were the wheel of

Time; the body is the ocean of delusion; the body is the creator,

destroyer and reawakener of the universe. Through the body creatures act,

and hence creation, destruction, and re-creation are due to the body.

This accords with what is said elsewhere regarding the body.

123. It would be wrong to take satah as implying 'the good,' the finite

verses in every text being singular.

124. The correct reading seems to be atmana as the last word of the first

line, and not atman.

125. What is said here is that the quality of passion predominates in

these.